.is'ty 


j3? 

ti- 

9 ^5r 

re 

/? 

1c 
_Q. 

% 

o 

«««. 

IE 

— *# 

h» 

a. 

^t* 

M- 

*CT5 

ft 

O 

rjs 

5 

O 

ft 

0) 

c 

«* 

O 

bfl 

. 

5 

Eh 
H 
O 

"55 

ft 

£ 

<l» 

M 

rt 

*•*. 

M 

in 

Si 

■+•* 

PM 

k" 

rS 

0Q 

N*"* 

2 

<* 

8 
^ 

& 

-o 

s§ 

% 

c 

<3 

V* 

<u 

e- 

to 

<*> 

V> 

dZ 

S<> 

^ 

>c 


NOTES 


PRINCIPLES  AND  PRACTICES 


BAPTIST     CHURCHES 


BY 

FRANCIS    WAYLAND. 


NEW     YORK: 
SHELDON,  BLAKEMAN  &  CO.,  115  NASSAU  STREET. 

BOSTON:    GOULD    &    LINCOLN. 
CHICAGO:  S.  C.  GRIGG3  &  CO. 

1857. 


Entered  according  to  Act  of  Congress,  in  the  year  1856,  by 

FRANCIS  WAYLAXD, 

In  the  Clerk's  Office  of  the  District  Court  for  the  District  of  Rhode  Island. 


STEREOTYPED   BY  PBrNTrD   BY 

THOMAS    B.     BMITH,  E.O.JENKINS, 

8-2  &  84  Beekman-st.,  X.  V.  22  Frankfort-st.,  N.Y. 


**A 


. 


^^ 


PREFACE. 


The  present  volume  contains  the  papers  which  lately 
have  appeared  in  The  Examiner^  over  the  signature  of 
"Roger  Williams."  It  was  the  intention  of  the  author 
to  limit  the  series  to  eight  or  ten  numbers;  subject  after 
subject  was,  however,  suggested  to  him  for  discussion, 
until  it  attained  its  present  magnitude.  It  assumes  a 
more  permanent  form,  in  compliance  with  what  is  sup- 
posed to  be  the  wish  of  its  former  readers. 

The  main  object  of  the  author  has  been  to  present 
a  popular  view  of  the  distinctive  belief  of  the  Baptist 
denomination,  and  to  urge  upon  his  brethren  a  practice 
in  harmony  with  their  profession.  That  this  humble 
effort  to  promote  the  spirituality  and  efficiency  of  a 
portion  of  the  church  of  Christ  may  be  accepted  by 
the  Master,  is  the  earnest  prayer  of  the  author. 

Providence,  October  28,  1856. 


& 


CONTENTS. 


i. 


PAGE 


Baptists  have  no  Authoritative  Confessions  of  Faith. — The  Absence 
of  such  Confession  a  Cause  of  Uuioa  rather  than  Division 13 

II 

Baptist  Views  of  the  Trinity,  the  Law,  Human  Depravity,  the  Atone- 
ment, Particular  and  General 16 

III. 

Extent  of  the  Atonement. — Regeneration. — Preaching  Christ. — 
Manner  of  Preaching,  and  Reason  of  it 20 

IV. 

Baptist  Preaching  formerly  extempore,  that  is,  without  written  prep- 
aration.— Advantages  of  this  mode  of  preaching  for  the  cultiva- 
tion of  Pulpit  Eloquence 23 

V. 

Objections  to  unwritten  Discourses. — These  not  peculiar  to  this  mode 
of  Public  Address 27 

VI. 

Language  of  our  early  Preachers  universally  understood. — Their 
Discourses  abounded  in  illustrations  drawn  chiefly  from  the 
Scriptures 30 


VI  CONTENTS. 

VII. 

PAGE 

Objection  answered. — Men  of  Sense  desire  Preaching  which  will 
move  their  Consciences. — Error  of  the  older  Preachers. — Our 
Error  the  Opposite 35 


VIII. 

Ministers  decreasing  in  Number. — Older  Preachers   urged  Men  to 
immediate  Repentance. — Their  Preaching  Experimental 39 


IX. 

Effects  of  Preaching  on  Experimental  Religion  on  Saints  and  Sinners. 
— Discriminating  Preaching  necessary  to  the  Success  of  the  Gospel.    43 


X. 

Baptist  Views  of  Qualifications  for  the  Ministry. — We  are  bound  by 
the  Apostolic  Rule. — Our  Circumstances  not  essentially  different 
from  those  of  the  early  Christians 47 


XI. 

It  is  possible  to  believe  our  Principles  and  act  at  variance  with 
them. — Change  in  Thirty-five  Tears. — The  Reason  of  the  Saviour's 
Rule 62 


XII. 

By  carrying  out  these  Views  we  should  have  such  a  Ministry  as 
Christ  has  appointed,  a  more  numerous  Ministry,  a  Ministry 
adapted  to  the  various  wants  of  Men. — Consequences  of  the 
opposite  view 57 


CONTEXTS.  Vll 

XIII. 

PAGE 

Objections  considered. — Frequent  Changes  of  Ministers. — Ministerial 
Support. — Our  condition  demands  a  Ministry  that  can  in  part  sup- 
port itself. — Labor  with  the  hands  degrades  no  one. — Dr.  Alex- 
ander's friend  Mr.  Shelburne 62 


XIV. 

What  should  be  done  to  improve  our  Ministry. — Education  of  our 
Children. — Ministers'  Duty  in  this  Matter. — Higher  Education  for 
those  designed  for  it. — Theological  Seminaries. — These  views 
eminently  favorable  to  Ministerial  Education 72 


XV. 

Universal  Obligation  resting  on  all  the  Disciples  of  Christ  to  la- 
bor personally  for  Him.— Sunday-schools. — Colporteurs. — General 
Inefficiency  of  Professors  of  Religion 79 


XVI. 

Baptists  acknowledge  the  sole  Authority  of  the  Xew  Testament  in 
opposition  to  Tradition  and  Decrees  of  Councils. — Baptism:  the 
Mode  of  Administering  this  Ordinance  which  we  consider  obliga- 
tory  


XVII. 

Subjects  of  Baptism. — Reason  why  Baptists  do  not  Baptize  Infants. 
— "We  are  not  convinced  by  the  views  given  in  favor  of  Infant 
Baptism. — Its  effect  upon  the  Church 93 


XVIII. 
Mode   of  Admission  to   the   Ministry  by  the   Church. — Xo  better 
Method. — But  Churches  must   do   their   Duty  in  this  Matter. — 
Entering  the  Ministry  merely  as  an  agreeable  Profession 99 


Vlll  CONTENTS. 

XIX. 

PAGE 

Evidences  of  a  Call  to  the  Ministry  our  own  Consciousness  and  the 
Consciousness  of  our  Brethren. — Duty  of  a  Church  to  a  Candidate. 
— Mistakes  in  this  Matter 106 


XX. 

Ordination. — Its  Nature. — Importance  of  examination  of  the   Can- 
didate.— In  no  other  manner  can  the  Ministry  be  improved 114 


XXI. 

The  points  in  which  we  differ  from  other  Sects  important. — The 
manner  in  which  we  have  escaped  the  errors  into  which  others 
have  fallen 121 


XXII. 

Hereditary  Membership  at  variance  with  the  idea  of  the  Spirituality 
of  the  Church. — Tendency  of  Infant  Baptism  to  establish  Hered- 
itary Membership 125 


XXIII. 

Other  Truths  to  which  Baptists  have  borne  Testimony. — The  Spir- 
ituality of  the  Church  of  Christ. — The  Right  of  Private  Judgment. 
— The  Sufficiency  of  the  New  Testament  as  our  Rule  of  Faith  and 
Practice. — The  Separation  of  the  Church  from  the  State 130 


XXIY. 

Approximation  of  other  Sects  to  the  Principles  held  by  Baptists. — 
The  Spirituality  of  the  Church. — The  Sufficiency  of  the  New 
Testament  as  our  Rule  of  Faith. — Liberty  of  Conscience 139 


CONTENTS.  IX 

XXV. 

EA.GE 

Points  in  which  we  have  erred   by  imitation   of  othei-s. — Church 
Music 147 

XXVI. 
Change  of  opinion  respecting  Church  Music. — Church  Architecture  .  153 

XXVII. 

Sabbath  Services. — Posture  in  Prayer. — Reading  Notices. — Formula 
in  Baptism. — Services  at  Weddings  and  Funerals 158 

xxvm. 

Relations   between   the   Church  and  the   Congregation. — Gradual 
change  in  this  respect. — Unfortunate  position  of  a  Minister 165 


Preaching  to  build  up  a  Society. — Vestry  Services. — Church  Discip- 
line.— Amusements. — Honesty  in  Mercantile  Dealing 171 

XXX 

Independence  of  the  Churches. — Can  a  Church  properly  be  rep- 
resented ? 177 

XXXI. 

Attempts  to  form  a  Baptist  representation  have  failed. — Baptist 
General  Convention.— Missionary  Union. — No  one  of  all  our 
Benevolent  Associations  represent  the  Baptist  Denomination. . . .  183 

XXXII. 

Love  to  the  Saviour  the  bond  which  must  unite  Baptists  to  each 
other. — Errors  to  be  avoided  in  conducting  Benevolent  Associa- 
tions.—The  special  object  of  a  Church  must  not  be  transcended. 

— Infant  Dedication. — Concluding  Reflections 190 

1* 


X  CONTENTS. 

xxxin. 

PAGE 

Importance  of  Public  "Worship. — The  Duty  of  the  Disciples  of  Christ 
to  maintain  it. — "With  us.  this  Duty  requires  a  universal  effort. — 
Difficulties  peculiar  to  our  condition 199 

XXXIV. 

Facilities  in  our  Condition  for  Extension. — Our  latest  Statistics  show 
a  great  need  of  Ministers  of  the  Gospel 206 

XXXV. 

In  our  present  condition  what  is  to  be  done? — Can  Theological  Sem- 
inaries and  Colleges  supply  our  Need? — The  answer  given  by 
Statistics. — "We  need  a  great  number  of  Ministers,  and  we  need 
that  even-  Minister  be  made  as  efficient  as  possible 212 

XXXVI. 

The  Gifts  which  Christ,  on  his  Ascension,  received  for  his  Church. — 
These  Gifts  bestowed  in  Answer  to  Prayer. — "What  is  Effectual 
Prayer 219 

XXXVII. 

Duty  of  Baptists  in  new  Settlements,  where  their  number  is  small, 
to  know  each  other,  meet  together  for  Worship,  organize  Sabbath- 
schools,  and  seek  out  for  Gifts  for  the  Ministry  among  themselves.  226 

XXXVIII. 

Duty  of  feeble  Churches  to  rely,  under  God,  on  themselves ;  to  cul- 
tivate Talent  for  the  Ministry  among  their  own  Members. — Always 
hold  Worship  on  the  Sabbath. — Pay  a  Ministering  Brother  for  his 
Time  and  Expenses;  be  not  ashamed  of  him  if  he  be  a  Laboring 
Man 232 

XXXIX. 

Objection,  "We  are  Few  and  Weak-,  etc. — Would  this  justify  your 
Course  in  Converts  from  Heathenism,  or  in  the  Times  of  the  Apos- 
tles ? — This  excuse  savors  of  Pride,  not  Humility. — Example  of 
the  Church  in  Hamburg 240 


CONTENTS.  XI 

XL. 

PAGE 

Churches  in  Cities. — Their  special  Need  of  Opportunity  to  labor  for 
Christ. — Its  Effect  upon  Individual  Piety 247 

XLI. 

Means  to  be  used  to  Improve  the  whole  Ministry. — Theological  Sem- 
inaries.— Colleges. — Academies : 255 

XLII. 

Our  great  Reliance  for  the  Improvement  of  the  Ministry  is  on  the 
Ministry  itself. — "What  a  Minister  may  do  in  this  Work. — The 
Blessings  that  will  follow  such  Labor 261 

XLLTI. 

Ministers  competent  to  this  Work. — Without  them  it  can  not  be 
done. — Suggestions  to  those  that  have  the  Ministry  in  Yiew 269 

XLIY. 

Object  of  Education. — Education  not  confined  to  the  study  of  books. 
— Difficulty  of  acquiring  the  habit  of  continuous  thought. — Aids 
in  acquiring  it 276 

XLY. 

Pulpit  Assistants. — Different  Classes  of  Sermons. — Doctrinal  Ser- 
mons.— Practical  Sermons 283 

XLYI. 
Experimental,  Expository,  and  Hortatory  Sermons 289 

XLYII. 
Texts. — ^Why  should  a  Text  be  taken  at  all  ? — How  may  it  be  used?  296 

XLYHT. 

Moral  Requisites  for  Understanding  the  Scriptures. — Intellectual 
Preparation. — A  Knowledge  of  the  Meaning  of  the  Words,  of  the 
Context,  and  of  the  Manners  and  Usages  of  the  Time 303 


Xii  CONTENTS. 

XLIX. 

PAGE 

Construction  of  a  Sermon. — "What  is  a  Sermon  ? — Acquaintance  with 
the  Human  Heart,  how  acquired. — Necessity  of  unflinching 
mental  effort 309 


Importance  of  Self-reliance. — Saving  Fragments  of  Thought. — 
Introduction  and  Close  of  Sermons. — Style  proper  for  Sermons. — 
Mistakes  on  this  Subject 316 

LI. 

Delivery  of  a  Sermon. — The  Natural  Tones  of  Emotion. — Length  of 
Sermons. — All  the  Services  of  "Worship  to  be  in  Harmony  with 
the  Sermon. — Foppery. — Talking  in  the  Pulpit 323 

LII. 
"Week-day  Services. — Lecture   or   Conference  Meetings. — Pastoral 
Visits. — Conversation  on  Eeligion. — Conclusion 330 


BAPTIST 

PRINCIPLES    AND   PRACTICES. 


I. 


BAPTISTS  HAVE  NO  AUTHORITATIVE  CONFESSIONS  OF  FAITH. — THE  AB- 
SENCE OF  SUCH  CONFESSION  A  CAUSE  OF  UNION  RATHER  THAN  DI- 
VISION. 

The  question  is  frequently  asked,  What  is  the  creed, 
and  what  are  the  acknowledged  standards  of  the  Bap- 
tist churches  in  this  country  ?  To  this,  the  general  an- 
swer has  ever  been,  "  Our  rule  of  faith  and  practice  is 
the  New  Testament."  We  have  no  other  authority  to 
which  we  all  profess  submission.  To  this  it  will  be  re- 
plied by  Christians  of  other  denominations,  We  all 
make  the  same  profession,  but  we  have  also  our  author- 
ized confessions,  creeds,  and  formularies,  to  which  every 
one  who  enters  our  churches  must  subscribe  ;  they  are 
framed  by  our  highest  ecclesiastical  tribunals,  and  they, 
to  a  greater  or  less  extent,  govern  the  profession  of  all 
our  members.  It  is  in  this  manner  alone  that  our  unity 
is  preserved,  and  our  members  protected  from  the  seduc- 
tions of  error. 

To  this  we  answer,  Whether  an  established  confession 
of  faith  is  desirable  or  not,  with  us  it  is  impossible.  We 
believe,  in  the  fullest  sense,  in  the  independence  of 
every  individual  church  of  Christ.     We  hold  that  each 


14  NO     CONFESSIONS      OF     FAITH. 

several  church  is  a  Christian  society,  on  which  is  con- 
ferred by  Christ  the  entire  power  of  self-government. 
No  church  has  any  power  over  any  other  church.  No 
minister  has  any  authority  in  any  church,  except  that 
which  has  called  him  to  be  its  pastor.  Every  church, 
therefore,  when  it  expresses  its  own  belief,  expresses  the 
belief  of  no  other  than  its  own  members.  If  several 
churches  understand  the  Scriptures  in  the  same  way, 
and  all  unite  in  the  same  confession,  then  this  expresses 
the  opinions  and  belief  of  those  who  profess  it.  It, 
however,  expresses  their  belief,  because  all  of  them, 
from  the  study  of  the  Scriptures,  understand  them  in 
the  same  manner  ;  and  not  because  any  tribunal  has 
imposed  such  interpretations  upon  them.  We  can  not 
acknowledge  the  authority  of  any  such  tribunal.  We 
have  no  right  to  delegate  such  an  authority  to  any  man, 
or  to  any  body  of  men.  It  is  our  essential  belief  that 
the  Scriptures  are  a  revelation  from  God,  given  not  to 
a  Pope,  or  a  congregation  of  Cardinals,  or  an  Arch- 
bishop, or  a  bench  of  Bishops,  or  a  General  Assembly, 
or  a  Synod,  but  to  every  individual  man.  They  were 
given  to  every  individual  that  he  might  understand 
them  for  himself,  and  the  word  that  is  given  him  will 
judge  him  at  the  great  day.  It  is  hence  evident  that 
we  can  have  no  standards  which  claim  to  be  of  any  au- 
thority over  us.  This,  however,  in  no  manner  prevents 
those  who  are  agreed  from  working  together,  and  co- 
operating in  every  form  of  Christian  effort,  and  uniting 
in  every  manifestation  of  brotherly  love. 

If  the  question  be  asked,  How  are  we  saved  from  di- 
visions and  heresies  ?  we  reply,  by  asking  again,  How 
are   other   denominations   saved   from   them  ?     Have 


UNITY    OF    BAPTISTS.  15 

creeds  and  confessions  any  power  either  to  create  or  to 
preserve  unity  ?  Have  they  done  it  in  the  Papal,  the 
Episcopal,  the  Lutheran,  or  the  Presbyterian  churches  ? 
Nay,  where  a  creed  is  most  strictly  imposed,  and  even 
established  by  law,  there  is  the  divergence  in  sentiment 
from  it  the  most  remarkable.  A  large  proportion,  per- 
haps the  majority,  of  the  members  of  the  Lutheran 
church,  believe  no  more  in  the  doctrines  of  Luther  than 
in  the  doctrines  of  Confucius. 

We  reply,  secondly,  that  this  very  absence  of  any  es- 
tablished creed  is  in  itself  the  cause  of  our  unity.  If 
the  Bible  be  a  book  designed  for  every  individual  man, 
and  intended  to  be  understood  by  every  man,  then  the 
greatest  amount  of  unity  attainable  among  men  of  di- 
versified character,  will  be  produced  by  allowing  every 
one  to  look  at  it  and  study  it  for  himself.  Here  is  an 
inspired  record  allowed  to  be  pure  truth.  The  nearer 
the  opinions  of  men  approach,  to  its  teachings,  the 
nearer  they  approach  to  each  other.  Here  is  a  solid 
and  definite  basis  of  unity.  It  is  such  a  unity  as  is 
adapted  to  the  nature  of  man  as  an  intelligent  and 
accountable  being.  Other  foundation  can  no  man  lay 
than  that  which  is  laid.  If  we  stand  upon  this,  we  can 
not  be  far  distant  from  each  other. 

And  the  fact  has  proved  the  truth  of  this  remark.  I 
do  not  believe  that  any  denomination  of  Christians  ex- 
ists, which,  for  so  long  a  period  as  the  Baptists,  have 
maintained  so  invariably  the  truth  of  their  early  con- 
fessions. The  confessions  of  the  persecuted  Baptists  in 
the  time  of  Charles  II.  are  almost  identical  with  those 
of  our  churches  of  the  present  day  in  this  country, 
though  probably  not  one  in  ten  thousand  of  our  mem- 


16  PRINCIPLES    AND    PRACTICES. 

bers  ever  heard  of  their  existence.  The  churches  which 
boast  of  standards  of  faith  and  practice,  are  in  this 
respect  certainly  much  less  fortunate  than  ourselves. 
Abundant  evidence  of  this  remark  will  be  seen  in  the 
following  numbers. 

While  there  is,  however,  this  general  belief,  it  may- 
be of  use  to  present  a  brief  view  of  our  principles  and 
practice,  that  we  ourselves  may  have  the  means  of  veri- 
fying it,  and  knowing  the  harmony  which  exists  between 
us  and  our  brethren.  The  writer  of  this  paper  has, 
therefore,  thought  that  a  few  miscellaneous  notes  on  this 
subject  might  be  acceptable  to  his  brethren.  He  pre- 
tends to  no  learning  in  ecclesiastical  history.  He  has 
no  leisure  for  extensive  research,  or  indeed  for  any  re- 
search whatever.  He  has,  however,  had  some  opportu- 
nity for  knowing  the  opinions  and  practices  of  Baptists 
in  the  northern  States,  and  these  he  proposes  to  pre- 
sent as  he  may  find  now  and  then  a  leisure  moment. 
They  bind  no  one,  but  are  the  simple  record  of  the  ob- 
servation of  an  individual. 


II. 

BAPTIST    VIEWS    OF    THE    TRINITY,    THE    LAW,     HUMAN    DEPRAVITY,   THE 
ATONEMENT,    PARTICULAR   AND   GENERAL. 

The  theological  tenets  of  the  Baptists,  both  in  En- 
gland and  America,  may  be  briefly  stated  as  follows  : 
they  are  emphatically  the  doctrines  of  the  Reformation, 
and  they  have  been  held  with  singular  unanimity  and 
consistency. 

In  England  and  America,  Baptists  have  been  always 


VIEWS    OF     THE    TRINITY.  17 

Trinitarian.  They  believe,  without  exception,  that 
there  is  one  only  living  and  true  God,  and  that  this 
God  is  revealed  to  us  as  Father,  Son,  and  Holy  Spirit. 
Among  the  Baptists  in  England,  and  their  descendants 
in  America,  I  have  never  known  or  heard  of  a  church 
that  has  adopted  the  Unitarian  belief.  I  do  not  say 
that  persons  professing  Unitarian  sentiments  may  not 
have  been  convinced  of  the  obligation  of  the  disciples  of 
Christ  to  be  baptized  by  immersion.  The  belief  in  bap- 
tism by  immersion  may  be  entertained  by  a  man  of  al- 
most any  persuasion,  but  this  alone  does  not  unite  him 
with  us.  He  remains  in  other  respects  as  he  was  be- 
fore. Our  churches,  with  one  accord,  always  and  every 
wrhere  have  held  Unitarianism  to  be  a  grave  and  radical 
error. 

They  have  also  always  held  that  the  Law  of  God,  or, 
as  it  used  to  be  called,  the  first  covenant,  recjuired  sin- 
less obedience,  and  that  without  sinless  obedience  we 
could,  on  legal  ground,  make  no  claim  to  salvation. 

They  believe  that  all  men  have  broken  the  law  ;  that 
they  are,  therefore,  under  condemnation  ;  that  the  car- 
nal mind  is  enmity  against  God  ;  tiiat  it  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be,  so  that  they 
that  are  in  the  flesh  can  not  please  God  ;  and  that  by 
the  deeds  of  the  law  no  flesh  can  be  justified.  Such 
being  the  case,  justification  by  works  is  absolutely  im- 
possible, and  the  whole  world  is  guilty  before  God. 

It  is,  so  far  as  I  know,  universally  believed  that  this 
depravity  came  upon  us  through  the  sin  of  Adam.  In 
regard  to  the  manner  of  the  transmission  of  depravity, 
there  may  have  been  some  differences  of  opinion.  The 
more  common  belief  among  us  has  been,  that  a  man,  in 


18  THE    ATONEMENT. 

consequence  of  his  connection  with  Adam,  is  born  with 
a  sinful  nature.  There  may  be  some  who  believe  that 
from  circumstances  in  our  constitution,  created  by  the 
fall  of  our  first  parents,  every  man  becomes  sinful,  but 
the  number  of  these  is  probably  small.  As  to  the  fact 
of  man's  universal  guilt  and  desert  of  punishment,  there 
is  no  difference  whatever. 

The  belief  of  the  Baptists  in  regard  to  the  Atonement 
has  also  been  singularly  uniform.  They  have  always 
held,  that  salvation  by  works  having  by  sin  become  ut- 
terly impossible,  our  only  hope  of  eternal  life  rests  upon 
the  obedience  and  death  of  the  Mediator,  Christ  Jesus. 
We  are  saved,  not  in  virtue  of  what  we  have  done,  or 
can  do,  but  merely  and  entirely  in  virtue  of  what  Christ 
has  done  for  us,  and  we  become  partakers  of  the  salva- 
tion which  he  has  wrought  out  for  us,  solely  by  repent- 
ance and  faith  in  the  Lord  Jesus. 

The  extent  of  the  atonement  has  been  and  still  is  a 
matter  of  honest  but  not  unkind  difference.  Within 
the  last  fifty  years  a  change  has  gradually  taken  place 
in  the  views  of  a  large  portion  of  our  brethren.  At  the 
commencement  of  that  period  Gill's  Divinity  was  a  sort 
of  standard,  and  Baptists  imbibing  his  opinions  were 
what  may  be  called  almost  hyper-Calvinistic.  A  change 
commenced  upon  the  publication  of  the  writings  of 
Andrew  Fuller,  especially  his  "  Gospel  Worthy  of  all 
Acceptation,"  which,  in  the  northern  and  eastern  States, 
has  become  almost  universal.  The  old  view  still  pre- 
vails, if  I  mistake  not,  in  our  southern  and  western 
States.  This,  however,  does  not  interrupt  the  harmony 
which  should  subsist  among  brethren.  Dr.  Baldwin 
and  Dr.  Stillman  differed  in  opinion  on  this  subject  ; 


PARTICULAR    AND     GENERAL.  19 

the  former  following  Fuller,  the  latter  adhering  to  Gill. 
No  two  ministers,  however,  ever  lived  in  more  fraternal 
intercourse,  exchanging  with  and  aiding  each  other,  and 
rejoicing  in  each  other's  prosperity,  as  it  became  the 
servants  of  one  common  Lord.  I  have  known  men  be- 
lieving the  atonement  to  be  limited,  preach  with  great 
acceptance  in  New  England,  where  the  contrary  belief 
prevails  almost  universally,  and  the  contrary  has  been 
even  more  frequently  the  case.  Men,  in  this  respect, 
differ  amicably  ;  and  it  is  found  that  when  their  hearts 
are  warmed  with  the  love  of  God  and  desire  for  the  sal- 
vation of  souls,  they  all  preach  very  much  alike. 

It  is  difficult  at  the  present  day  to  conceive  to  what 
extent  the  doctrine  of  the  limited  atonement,  and  the 
views  of  election  which  accompanied  it,  were  carried. 
I  once  knew  a  popular  minister,  who  used  to  quote  the 
passage,  "  God  so  loved  the  world,"  etc.,  by  inserting 
the  word  elect  before  world  :  "  God  so  loved  the  elect 
world,"  etc.  I  was,  in  the  early  part  of  my  ministry, 
settled  in  a  respectable  town  in  Massachusetts.  One 
of  my  members,  a  very  worthy  man,  and  the  son  of  a 
Baptist  minister,  and  reputed  to  be  "  very  clear  in  the 
doctrines" — (this  was  the  term  applied  to  this  form  of 
belief) — had  an  interesting  family  wholly  given  up  to 
worldliness.  I  wished  to  converse  with  them  on  the 
subject  of  personal  religion,  and  mentioned  to  him  my 
desire.  He  kindly  but  plainly  told  me  that  he  did  not 
wish  any  one  to  converse  with  his  children  on  that  sub- 
ject. If  they  were  elected,  God  would  convert  them  in 
his  own  time  ;  but  if  not,  talking  would  do  them  no 
good,  it  would  only  make  them  hypocrites.  He  was,  I 
believe,  the  last  pillar  of  Gillism  then  remaining  in  the 
church. 


20  EXTENT    OF    THE    ATONEMENT. 

III. 

EXTENT    OF     THE    ATONEMENT. — REGENERATION. — PREACHING     CHRIST. — 
MANNER   OP   PREACHING,  AND   REASON   OP   IT. 

In  my  last  number  I  referred  to  the  change  which 
had  taken  place,  in  the  opinions  of  Baptists,  on  the 
subject  of  the  atonement.  The  question  mainly  at 
issue  was  the  extent  of  the  gospel  sacrifice  ;  in  other 
respects  there  has  ever  been,  I  believe,  an  entire  har- 
mony. It  may  be  well  to  state  briefly  what  I  suppose 
to  be  the  prevailing  belief,  in  this  doctrine,  at  present. 
In  the  northern  and  eastern  States,  it  is  generally  held 
that  the  whole  race  became  sinners  in  consequence  of 
the  sin  of  the  first  Adam ;  and  that,  on  the  other  hand, 
the  way  of  salvation  was  opened  for  the  whole  race  by 
the  obedience  and  death  of  the  second  Adam.  Never- 
theless, this  alone  renders  the  salvation  of  no  one  cer- 
tain, for,  so  steeped  are  men  in  sin,  that  they  all,  with 
one  consent,  begin  to  make  excuse,  and  universally  re- 
fuse the  offer  of  pardon.  God,  then,  in  infinite  mercy, 
has  elected  some  to  everlasting  life,  and,  by  the  influ- 
ence of  the  Holy  Spirit,  renders  the  word  effectual  to 
their  salvation  and  sanctification.  In  his  offer  of  mercy 
he  is  perfectly  honest  and  sincere,  for  the  feast  has  been 
provided,  and  it  is  spread  for  all.  This  does  not,  how- 
ever, interfere  with  his  gracious  purpose  to  save  by  his 
sovereign  mercy  such  as  he  may  choose.  There  is  here 
sovereignty,  but  no  partiality.  There  can  be  no  par- 
tiality, for  none  have  the  semblance  of  a  claim  ;  and, 
if  any  one  perishes,  it  is  not  from  the  want  of  a  full  and 
free  provision,  but  from  his  own  wilful  perverseness. 
Ye  will  not  come  to  me,  that  ye  may  have  life. 


DOCTRINE    OF    REGENERATION.  21 

As  to  the  doctrine  of  Regeneration,  its  nature,  being 
an  entire  renovation  of  the  moral  character  in  conse- 
quence of  a  change  of  the  affections,  there  has  always 
been  great  unanimity  among  us.  So  it  has  been  al- 
ways held  that  the  evidence  of  this  change  of  the  af- 
fections is  found,  not  only  in  the  internal  character,  but 
in  the  outward  life.  In  all  these  respects,  the  doctrines 
of  the  Baptists  in  the  northern  and  eastern  States 
approach  very  nearly  to  those  of  the  first  President 
Edwards,  and  the  writers  of  that  class. 

Those  who  remember  the  Baptist  preachers  forty  or 
fifty  years  since,  will,  I  think,  call  to  mind  the  fact  that 
Christ  Jesus  was,  in  a  particular  manner,  the  burden  of 
their  discourses.  The  character  of  Christ,  his  wonder- 
ful love,  his  sufferings  and  death,  his  character  as 
prophet,  priest,  and  king,  his  teachings,  his  example,  his 
infinite  excellency,  the  glory  which  he  was  shortly  to 
bestow  upon  the  believer,  his  nearness  to  us  at  all 
times,  specially  in  the  hour  of  trial  and  death,  were  fre- 
quently the  topics  of  their  discourses.  Thus,  the  late 
John  Williams,  the  first  pastor  of  Oliver-street  church, 
speaking  to  a  friend  on  the  morning  of  his  sudden 
death,  said,  "  I  love  President  Edwards,  he  always 
speaks  so  siveetly  of  Christ." 

But,  it  may  be  said,  there  is  nothing  peculiar  in 
these  sentiments ;  they  are  held  by  other  denominations 
of  Christians.  Did  not  Congregationalists,  Presbyte- 
rians, and  other  Calvinistic  preachers,  treat  on  all  these 
subjects  ?  I  answer  yes,  but  there  was  still  a  differ- 
ence, very  observable,  between  the  Baptist  preachers 
some  forty  or  fifty  years  since,  and  their  brethren 
holding  the  same  doctrinal  sentiments.     Whether  I  can 


22  PREACHING    CHRIST. 

convey  an  accurate  conception  of  this  difference  or  not, 
I  am  not  sure,  but  I  will  mention  a  few  of  the  most  ob- 
vious particulars. 

In  the  first  place,  our  ministers  were  commonly,  I 
might  almost  say  universally,  men  of  no  classical  edu- 
cation. They  were  men  who  had  left  some  secular — 
generally  mechanical — employment,  for  the  sake  of 
preaching  the  gospel,  and,  in  doing  this,  they  had  suf- 
fered, not  prospective,  but  actual  loss.  They  were  im- 
pelled to  the  ministry  by  the  conviction  that  they  could 
not  conscientiously  do  any  thing  else. 

There  was  frequently  a  struggle  in  their  minds  in 
thus  giving  up  all  for  Christ,  not  unlike  a  second  con- 
version. As  the  result  of  this,  it  followed  that  they 
threw  their  whole  souls  into  the  work,  in  the  form  of  a 
second  and  unalterable  consecration.  This,  I  think, 
gave  an  earnestness  and  persistence  to  their  efforts,  and 
a  simplicity  of  reliance  on  the  power  and  grace  of  Christ 
to  aid  them,  and  render  their  work  effectual,  which 
have  not  been  so  apparent  in  later  times. 

There  was  at  this  period,  to  a  very  considerable  ex- 
tent, a  prejudice  against  learning.  This  was  by  no 
means  unnatural.  They  saw  that  education,  rather 
than  piety,  was  in  many  denominations  the  test  of 
ministerial  qualification  ;  and,  instead  of  assigning  to 
it  its  proper  and  subordinate  place,  they  abjured  it  alto- 
gether. This  was,  doubtless,  an  error.  Are  not  we 
now  liable  to  the  very  error  against  which  they  con- 
tended P  Be  this  as  it  may,  there  was,  undoubtedly, 
in  most  parts  of  our  country,  a  prejudice  against  men 
who  were  "  college  learned."  A  brother  whom  I  knew, 
was,  for  a  while,  settled  in  one  of  the  best  Baptist 


PREACHING    EXTEMPORE.  23 

churches  in  any  city.  He  had  received  a  collegiate  edu- 
cation. After  laboring  for  a  while  unsuccessfully,  he 
returned  to  the  eastward.  One  of  the  members  of  the 
church  was  asked  why  they  allowed  him  to  leave.  His 
reply  was,  "  He  is  a  good  man,  a  pious  man,  humble 
and  devout,  but  he  is  spoiled  by  too  much  learning." 
The  fact  was  that  his  delivery  was  rather  tame  :  he 
aimed,  probably,  at  correctness  rather  than  power,  at 
propriety  rather  than  impressiveness — by-the-by,  a  very 
common  error — and  they  ascribed  these  imperfections  to 
the  fact  that  he  had  been  through  college. 


IV. 

BAPTIST  PREACHING  FORMERLY  EXTEMPORE,  THAT  IS,  "WITHOUT  WRITTEN 
PREPARATION. — ADVANTAGES  OP  THIS  MODE  OP  PREACHING  FOR  THE 
CULTIVATION   OF   PULPIT   ELOQUENCE. 

In  my  last  notes,  I  mentioned  the  fact  that  our  min- 
isters of  the  last  generation  were  not  classically  edu- 
cated, and  that  they  were  generally  men  impelled  to 
leave  their  secular  employments  by  a  conviction  that 
they  could  not  otherwise  answer  a  good  conscience  to- 
ward God. 

I  mention  another  peculiarity.  They  almost  univer- 
sally preached  without  notes.  It  was  not  uncommon  to 
distinguish  extempore  from  written  discourse  by  differ- 
ent appellations. 

Delivery  without  notes  was  alone  called  preaching, 
but  when  a  manuscript  was  used,  it  was  called  merely 
reading.  Baptists  generally  considered  the  latter  a 
very  different  thing  from  preaching,  and  they  disliked  it 


24  ITS    ADVANTAGES. 

extremely.  They  rarely  attended  the  ministry  of  other 
denominations,  even  occasionally,  where  it  was  prac- 
ticed. As  ministers  from  the  East,  however,  came  west- 
ward with  their  written  discourses,  the  people  gradually 
became  accustomed  to  them,  but  it  cost  a  severe  strug- 
gle before  they  would  tolerate  the  change.  It  was  no 
uncommon  thing  to  see  several  of  the  oldest  and  best 
members  of  our  churches  rise  and  leave  the  house  when 
a  minister  opened  his  book  and  began  to  read  from  his 
manuscript.  If  I  do  not  misremember,  I  have  several 
times  seen  this  myself. 

Now  the  effect  of  this  mode  of  introduction  to  the 
ministry  must  be  manifest.  Let  us  picture  to  ourselves 
a  young  man  of  limited  education  and  retired  pursuits, 
who  would  hardly  dare  to  open  his  lips  in  mixed  soci- 
ety, impressed  with  the  conviction  that  it  is  his  duty  to 
preach  Christ.  He  must  stand  up,  without  any  aid 
from  wiiting,  and  deliver  a  discourse  to  a  mixed  assem- 
bly. The  pecuniary  sacrifice  which  he  must  make  is 
nothing  in  his  eyes — this  he  has  willingly  made  ;  but 
how  shall  he  occupy  the  attention  of  an  audience  ? 
He  has  no  accumulated  treasures  of  reading  or  study 
on  which  he  can  rely.  He  has  read  little  except  his 
Bible,  but  he  has  been  in  the  habit  of  studying  that 
carefully  and  prayerfully.  He  knows  that  there  will  be 
before  him  men  older,  wiser,  and  better  educated  than 
himself.  The  danger  of  breaking  down,  and  retiring  in 
utter  confusion  from  the  great  assembly,  the  fear  of  los- 
ing his  recollection  of  what  he  had  mentally  prepared, 
the  conscientious  dread  of  so  stating  the  truth  that 
souls  may  be  lost  through  his  imperfection,  and  the  fear 
lest  he  should  offend  God  bv  this  fear  of  man  that 


ITS    ADVANTAGES.  25 

bringeth  a  snare,  all  fill  him  with  apprehension.  He 
looks  to  man  for  aid,  but  from  this  source  no  help 
comes.  He  looks  to  God,  and  hears  the  command  re- 
peated, "  Son  of  man,  preach  the  preaching  that  I  bid 
thee."  He  turns  his  thoughts  inward,  and  the  voice 
utters,  "  Woe  is  me  if  I  preach  not  the  gospel."  In  an 
agony  he  resorts  to  prayer.  He  can  find  no  refuge  but 
in  the  promises  of  God.  Christ  has  said,  "  Go  ye  into 
all  the  world,  and  preach  the  gospel  to  every  creature, 
and  lo,  I  am  with  you  always."  He  begins  to  take 
courage,  but  his  faith  is  only  a  bruised  reed.  He  wres- 
tles with  God  for  help  from  on  high.  His  faith  gains 
strength  by  the  effort.  Another  promise  serves  as  a 
cordial  to  his  soul.  One  after  another,  every  earthly 
trust  is  abandoned,  and  he  is  at  last  enabled  to  cast 
himself  wholly  on  the  promised  aid  of  the  Holy  Spirit. 
Trembling,  hoping,  fearing,  he  goes  forth  to  meet  the 
people.  His  knees  smite  one  against  another,  as  he  as- 
cends the  pulpit  stairs.  In  a  voice  scarcely  audible,  he 
calls  upon  God  for  his  blessing  upon  the  congregation. 
He  commences  his  sermon.  His  own  voice  seems 
strange  to  him.  Gradually  he  forgets  himself,  and  loses 
his  fears.  As  a  prophet  from  God  he  delivers  his  mes- 
sage. The  powers  of  his  mind  begin  to  react.  He  is 
transported  beyond  himself.  He  would  that  the  whole 
world  were  present  to  hear  the  story  of  redeeming  love. 
He  pours  out  his  soul  in  earnest  entreaty.  He  warns 
the  ungodly,  as  though  he  and  they  were  already  in 
view  of  the  judgment-seat.  Words,  burning  and  im- 
pressive, come  unbidden  to  his  bursting  heart.  The 
time  will  not  allow  him  to  say  half  that  fills  his  soul. 
He  sits  down,  and  thanks  God  for  fulfilling  his  promise, 

2 


26  WRITTEN    DISCOURSES. 

but  fears  that  it  can  never  be  thus  with  him  again. 
When  he  attempts  to  preach  again  the  same  conflict  is 
renewed,  until,  in  preaching,  this  becomes  the  habit  of 
his  soul.  This  is  the  school  in  which  our  older  preach- 
ers were  nurtured,  and  it  is  difficult  to  imagine  a  better 
school  for  the  cultivation  of  pulpit  eloquence. 

Take  now  the  other  case.  A  young  man,  just  in 
opening  youth,  is  converted.  He  feels  a  desire  to  be- 
come a  minister  of  the  gospel.  He  is  encouraged  by  his 
friends  to  pursue  a  course  of  preparatory  study.  He 
devotes  several  years  to  secular  learning.  He  learns,  in 
college,  to  write  on  any  subject  of  science  or  literature. 
He  pursues  the  study  of  theology.  He  learns  to  write 
on  a  sacred  theme.  He  prepares,  thoughtfully,  a  writ- 
ten discourse.  He  writes  it  over  and  over  again,  and 
it  receives  the  last  criticism  of  his  instructors.  It  is  in 
accurate  and  elegant  English,  and  "  fit  to  preach  be- 
fore any  congregation."  He  has  asked  for  the  blessing 
of  Grod  in  writing  it.  He  does  the  same  before  deliver- 
ing it.  He  takes  it  in  his  pocket,  and  reads  it  before 
an  assembly.  He  is  at  first  a  little  fluttered  at  the 
novelty  of  his  position,  but  he  has  no  fear  of  failure,  for 
he  knows  the  sermon  to  be  perfectly  accurate  in  doc- 
trine and  expression.  Where  is  there  here  the  room  for 
burning  enthusiasm,  for  that  power  which  transports 
men  ?  No  one  can  move  others  without  being  deeply 
moved  himself.  It  is  in  this  earnest  and  deep-felt  trust 
in  God  that  the  power  of  the  old  ministers  consisted. 


UNWRITTEN     DISCOURSES.  27 


OBJECTIONS   TO   UNWRITTEN   DISCOURSES. — THESE    NOT   PECULIAR   TO   THIS 
MODE   OF   PUBLIC   ADDRESS. 

In  my  last  number  I  ventured  to  offer  some  remarks 
on  written  and  unwritten  discourses.  My  readers,  if 
perchance  I  am  so  fortunate  as  to  have  any,  may  pos- 
sibly inquire  whether  I  intend,  in  this  manner,  to  char- 
acterize these  two  modes  of  discourse  in  general  ?  I 
reply,  this  is  not  my  object.  I  only  intended  to  com- 
pare them  as  schools  for  the  cultivation  of  popular  dis- 
course ;  and  for  the  sake  of  illustrating  the  kind  of 
preaching  which  has,  until  lately,  distinguished  the 
Baptist  pulpit. 

While  on  this  subject,  however,  I  may  perhaps  be 
permitted  to  add  a  word  or  two  further. 

The  former  habit  of  unwritten  discourse  was,  I  know, 
liable  to  various  objections.  In  the  first  place,  it  fre- 
quently led  to  a  sing-song  delivery,  which  was  pecul- 
iarly unpleasant.  The  speaker  generally  began  in  an 
under-tone,  and  seemed  oppressed  with  a  consciousness 
of  the  responsibility  which  weighed  upon  him.  Gradu- 
ally he  warmed  with  his  subject,  and  became  animated. 
At  the  same  time  he  began  to  fall  into  a  measured  ca- 
dence, rising  and  falling  at  regular  intervals,  and  meas- 
uring every  sentence  by  a  strict  and  invariable  cantila- 
tion.  As  he  became  more  in  earnest,  the  tone  became 
more  distressing,  until  it  was  carried  to  the  utmost 
capacity  of  the  speaker's  lungs.  This  habit  was  so  prev- 
alent, that  I  have  known  it  to  be  adopted  by  men  of 
very  good  education. 


28  OBJECTIONS    TO 

This  is  a  serious  drawback  to  the  power  of  unwritten 
discourses.  I  think  it  arises  from  bashfulness  in  a 
young  speaker.  It  is  easier,  when  we  are  embarrassed, 
to  sing  than  to  speak  in  our  natural  tones.  The  one 
requires  a  degree  of  self-possession  not  demanded  by  the 
other.  Hence,  Methodists  and  Quakers  have  generally 
fallen  into  it.  Among  the  latter  it  exists  in  all  its  for- 
mer intensity,  especially  among  the  female  preachers  of 
that  sect. 

This,  however,  is  not  necessarily  associated  with  un- 
written discourse.  Lawyers  always  speak  without  writ- 
ing, and  they  never  fall  into  it.  In  legislative  assem- 
blies we  never  hear  it.  The  English  Baptists  rarely 
read  their  discourses,  and  yet  they  have  no  tone.  Eob- 
ert  Hall,  the  first  preacher  of  his  age,  spoke  from  a 
brief  memoranda.  Among  our  preachers  in  this  coun- 
try, I  have  not  heard  a  sermon  toned  for  many  years. 
The  way  in  which  this  habit  may  be  prevented  is  ob- 
vious. The  young  man  who  wishes  to  improve  his  tal- 
ent for  preaching,  should  commence  in  the  conference- 
room,  or  in  a  small  assembly,  where  he  will  be  able  to 
maintain  complete  self-command,  and  cultivate  the 
tones  of  earnest  conversation.  These  form  the  true 
foundation  of  all  good  speaking.  When  he  can  speak 
with  ease  here,  let  him  proceed  a  step  further,  and  ad- 
dress larger  assemblies.  In  this  manner  he  will  carry 
with  him  his  natural  tones  of  earnest  address,  and  will 
be  saved  from  a  habit  which  must  render  his  manner 
unacceptable  to  a  large  portion  of  his  audience.  Many 
of  the  Methodist  ministers,  by  following  this  mode  of 
preparation,  have  attained  to  distinguished  excellence 
as  pulpit  orators. 


UNWRITTEN    DISCOURSES.  29 

But  it  will  be  said  that  this  manner  of  preaching  is 
unfavorable  to  study  and  reflection,  and  that  a  preacher 
thus  falls  into  mere  common-place  exhortation,  without 
order,  plan,  or  object.  This  may  be  true,  but  not  by 
necessity.  There  would  seem  to  be  greater  need  of  a 
plan  in  an  unwritten  than  a  written  discourse,  for  with- 
out some  plan  an  extempore  preacher  is  liable  at  every 
moment  to  break  down.  But  do  we  escape  this  diffi- 
culty by  written  discourses  ?  Are  not  written  dis- 
courses frequently,  in  fact,  extempore,  without  either 
plan  or  object  ?  Do  we  not  many  times  hear  the  com- 
plaint concerning  them,  that  the  discourse  was  well 
written,  but  that  no  one  could  discover  what  the  speak- 
er was  aiming  at  ?  Are  not  written  discourses  fre- 
quently occupied  in  proving  what  no  one  ever  doubted, 
or  in  generalizing  some  important  truth  imtil  it  has 
lost  all  practical  application.  In  this  respect,  therefore, 
the  difference  is  not  so  great  as  is  commonly  supposed. 

But  it  is  also  said  that  men  who  preach  without  writ- 
ing naturally  tend  to  sameness,  that  they  have  but  few 
sermons,  and  that  whatever  be  the  text,  these  sermons 
are  sure  to  be  repeated,  until  an  audience  grows  weary 
of  hearing  the  same  ideas  in  the  same  words  month 
after  month,  if  not  Sabbath  after  Sabbath.  This  may 
be  true,  and  it  must  be  confessed  there  is  danger  of  it. 
But  is  the  danger  removed  by  adopting  the  other 
method  ?  Are  not  written  sermons  preached  over  and 
over  again,  until  the  manuscript  is  worn  out  by  use  ? 
Is  it  not  the  fact,  that  many  ministers  have  a  stock  of 
sermons  that  will  last  for  a  year  or  two,  and  that  by 
changing  from  place  to  place,  these  last  them  during  a 
lifetime  ? 


80  DUTY    OF    MINISTERS. 

The  fact  is,  that  richness  of  illustration,  appositeness 
of  subject,  and  variety  in  treating  it,  do  not  depend 
upon  the  manner  of  address.  The  cause  lies  deeper. 
A  man  who  treats  the  ministry  as  a  profession,  and  per- 
forms its  duties  perfunctorily,  will  soon  grow  tame,  and 
will  produce  but  small  moral  effect  on  his  audience. 
He  will  prepare  for  the  pulpit  with  difficulty,  and 
hence  we  will  hear  from  him  the  constant  complaint  of 
the  intense  labor  of  preparation.  This  will  be  the  case 
whatever  be  the  mode  of  address  which  he  adopts.  But 
let  him  put  his  own  soul  into  the  work.  Let  him  make 
the  conversion  of  souls,  not  next  year,  but  day  by  day, 
the  business  of  his  life.  Let  him  follow  up  his  Sabbath 
labors  by  visiting  from  house  to  house,  calling  sinners 
to  repentance,  and  building  up  saints  in  their  most  holy 
faith.  Let  him  read  the  Bible  until  it  is  as  familiar  to 
him  as  a  household  word,  lifting  up  his  soul  for  the 
teachings  of  the  Holy  Spirit,  and  he  will  have  no  diffi- 
culty in  finding  subjects  for  sermons.  The  gospel  will 
be  in  him  a  well  of  water  springing  up  into  eternal  life. 


VI. 

LANGUAGE  OF  OUR  EARLY  PREACHERS  UNIVERSALLY  UNDERSTOOD. — THEIR 
DISCOURSES  ABOUNDED  IN  ILLUSTRATIONS  DRAWN  CHIEFLY  FROM  THE 
SCRIPTURES. 

But  I  find  myself  to  have  wandered  as  far  from  the 
plan  of  my  discourse,  as  the  most  extemporaneous  of 
extempore  preachers.  It  is  time  for  me  to  return,  if  I 
can,  and  pick  up  my  thread  where  I  left  it. 

I  was  remarking  that  there  was  formerly  a  difference 


DR.     ALEXANDER.  81 

between  Baptist  and  other  evangelical  ministers,  al- 
though both  believed  essentially  the  same  doctrines. 
In  attempting  to  explain  this  fact,  I  referred  to  the 
education  of  the  larger  part  of  them,  and  to  the  mode 
in  which  they  entered  the  ministry.  This  led  me  to 
consider  some  of  the  aspects  of  written  and  unwritten 
discourse.  I  might  easily  pursue  this  subject  further, 
but  I  can  tarry  upon  it  no  longer.  I  will  leave  it  by 
recommending  to  every  Baptist  minister  the  reading  of 
the  memoir  of  the  late  Dr.  A.  Alexander,  by  his  son, 
Dr.  Alexander,  of  New  York.  It  is  a  most  interesting 
biography  of  one  of  the  best  men  and  most  remarkable 
preachers  of  our  times.  So  thoroughly  had  he  trained 
himself  to  unwritten  discourse,  that  although  a  volum- 
inous author,  he  declared  that  were  he  on  trial  for 
his  life,  he  would  rather  make  his  defense  without  writ- 
ing or  even  meditating  a  plea,  but  merely  by  possessing 
himself  thoroughly  of  the  principles  of  the  case,  and 
leaving  every  thing  else  to  the  excitement  of  the  occa- 
sion. 

The  circumstances  to  which  I  have  referred,  will  serve 
to  explain  the  peculiarity  and  the  success  of  our  early 
ministers. 

In  the  first  place,  they  were  taken  from  the  middle 
walks  of  life,  adding  to  the  scanty  education  of  their 
youth  such  acquisitions  as  they  were  able  under  great 
difficulty  to  secure.  They  were  in  general  very  desirous 
of  improvement,  and  availed  themselves  of  every  oppor- 
tunity that  presented  itself  for  gaining  knowledge. 
One  of  them,  who  settled  early  in  what  was  then  the 
wilderness  of  western  New  York,  has  told  me  how  he 
snatched  the  hours  and  half  hours  of  morning  and  even- 


32  JOHN    BUNYAN. 

ing  for  mental  improvement,  while  lie  was  laboring  to 
clear  up  his  farm.  As  the  country  settled  around  him 
he  was  a  constant  attendant  on  the  courts  of  justice,  for 
the  purpose  of  learning  how  lawyers  constructed  a  plea, 
and  of  gaining  from  their  example  ease  and  self-pos- 
session in  delivery.  With  this  kind  of  training  it  is 
obvious  that  the  language  of  these  preachers  was  not 
the  English  of  books,  but  the  English  of  common  con- 
versation, rendered  sober  and  solemn  by  the  thought  to 
which  it  gave  utterance.  This  is  really  the  language 
by  which  the  masses  of  men  are  to  be  moved.  You 
may  explain  a  doctrine,  or  enforce  a  duty  in  so  refined 
and  eloquent  English,  that  not  one  in  ten  of  a  common 
audience  will  ever  understand  you.  Men  never  enter 
fully  into  the  conceptions  of  a  speaker,  unless  there  is  a 
common  medium  of  communication  between  them. 
The  more  perfectly  this  medium  is  understood  by  both 
parties,  the  more  ready  and  perfect  is  the  transmission 
of  the  thought.  The  common  people  heard  Christ 
gladly.  The  apostles  were  observed  to  be  unlearned 
and  common  men,  while  they  were  filling  Jerusalem 
with  their  doctrine.  Suppose  John  Bunyan  had  been 
senior  wrangler  at  Cambridge,  could  he  ever  have  writ- 
ten the  Pilgrim's  Progress  ?  He  might  then  have 
written  a  Paradise  Lost  for  scholars,  but  could  he  have 
written  a  book  for  all  ages,  all  conditions,  and  for  men 
of  all  nations,  and  tongues,  and  languages  ? 

It  was  this  plain  and  honest  Anglo-Saxon  that  our 
fathers  used  in  preaching.  Hence  the  people  flocked  to 
hear  them,  because  they  heard  in  their  own  language 
the  wonderful  works  of  God.  They  left  the  pulpits 
where  the  truth  was  adorned  with  every  grace  of  classic 


INTELLIGIBLE    PREACHING.  33 

eloquence,  which  they  could  neither  understand  nor 
feel,  and  came  to  attend  upon  ministrations  which  ut- 
tered what  seemed  to  them  new  truth,  while  it  was 
really  the  very  truth  which  they  had  heard  oftentimes 
before.  The  difference  was,  it  was  in  the  one  case 
clothed  in  the  English  of  books,  in  the  other  in  the 
English  of  conversation. 

Again,  it  is  obvious  that  men  accustomed  for  years 
to  the  ordinary  avocations  of  life,  lose  the  capacity  for 
following  a  closely  connected  series  of  reasoning.  The 
mind  grows  weary,  some  link  in  the  chain  is  lost,  then 
follows  indistinctness  of  connection,  so  that  the  end  is 
irrevocably  severed  from  the  beginning.  I  remember 
once  to  have  heard  a  very  able  man  deliver  a  discourse 
admirable  throughout,  perfectly  conclusive,  and  ele- 
gantly written,  to  an  audience  of  common  and  plain 
people,  with  here  and  there  an  educated  man.  He  saw 
by  their  countenances  that  he  had  utterly  failed  to  fix 
the  attention  of  the  mass,  and  was  mortified.  "  I 
might,"  said  he,  "  just  as  well  have  delivered  a  lecture 
on  noses."  And  he  was  right.  The  discourse  gratified 
highly  a  very  small  portion  of  his  audience,  while  to 
the  remainder  it  was  almost  unintelligible.  Had  he 
delivered  the  same  ideas  in  the  language  of  simple, 
earnest  conversation,  breaking  up  the  continuity  here 
and  there  by  illustrations  which  reflected  light  on  its 
more  abstract  principles,  he  would  have  carried  with 
him  his  whole  audience.  The  ten  or  fifteen  who  ad- 
mired the  style  as  it  was  delivered,  might  have  ex- 
pressed less  admiration,  but  the  truth  would  have  been 
as  strongly  fixed  in  their  minds,  and  the  eight  or  nine 
hundred  would  have  been  deeply  interested.    Which  of 

2* 


34  SCRIPTURAL    PREACHING. 

these  is  the  best  method   of  preaching   the  gospel  ? 
Which  of  them  would  St.  Paul  have  chosen  ? 

This  was  the  advantage  of  the  early  Baptist  preach- 
ers. They  delivered  their  message  in  such  a  manner 
that  every  body  understood  them.  But  besides  this, 
they  were  not  often  enticed  into  the  fields  of  literature 
or  science.  They  occupied  themselves  mainly  in  the 
study  of  the  Scriptures.  From  the  Bible  they  drew  all 
their  illustrations.  From  the  Bible  they  proved  all 
their  doctrines.  Their  language  in  prayer  was  almost 
wholly  the  language  of  the  Scriptures.  This  gave  great 
point  to  all  their  sayings,  and  it  placed  them  in  a  re- 
gion of  thought  with  which  all  their  audience  was  fa- 
miliar. They  rarely  quoted  from  learned  authorities, 
for  the  simple  reason  that  they  did  not  know  of  their 
existence.  They  never  attempted  to  prove  a  doctrine 
of  revelation  by  an  appeal  to  natural  religion,  or  to  the 
necessary  relations  of  things.  They  had  not  read  John 
Foster's  Essay,  and  therefore  had  no  fear  of  creating 
an  "  aversion  in  men  of  taste  to  evangelical  religion." 
They  believed  the  Bible  to  be  the  word  of  God,  and 
they  felt  themselves  called  upon  to  preach  it,  and  to 
quote  it  as  ultimate  truth,  though  it  seemed  to  the 
Jews  a  stumbling-block,  and  to  the  Greeks  foolishness. 
They  did  not  gain  the  mighty  and  the  noble,  but  they 
roused  the  masses.  They  were  reviled  by  the  tens,  but 
the  hundreds  and  the  thousands  were  converted  unto 
God. 


OBJECTION    ANSWERED.  35 


VII 


OBJECTION  ANSWERED. — MEN  OF  SENSE  DESIRE  PREACHING  WHICH  WILL 
MOVE  THEIR  CONSCIENCES. — ERROR  OF  THE  OLDER  PREACHERS. — OUR 
ERROR  THE  OPPOSITE. 

It  will  be  said,  in  answer  to  my  remarks  in  the  last 
number,  that  men  so  illiterate  would  not  be  tolerated  in 
any  pulpit  at  the  present  day.  The  mass  of  the  peo- 
ple are  well  taught  in  our  common  schools,  and  they 
would  be  repelled  from  such  uncouth  ministrations. 
There  is  undoubted  force  in  this  objection,  until  we 
consider  all  the  facts  in  the  case.  There  would  be  no 
men  so  illiterate  in  the  pulpit  now,  were  the  principles 
to  which  I  have  referred,  adhered  to.  The  preachers,  it 
may  well  be  supposed,  would  not,  by  any  possibility,  be 
excluded  from  the  increased  advantages  of  their  con- 
temporaries. They  would  have  as  good  opportunities 
for  education  as  their  hearers.  There  were  no  common 
schools,  or  high  schools,  or  academies  open  to  all,  when 
the  old  ministers  entered  upon  their  work.  Those  who 
came  after  them  would,  with  the  men  of  their  own  age, 
receive  the  benefit  of  increased  advantages  for  the  ac- 
quisition of  knowledge. 

Surfer  me  to  illustrate  my  meaning  by  relating  an 
anecdote.  I  happened  to  be  present  at  a  great  meeting 
a  short  time  since,  assembled  to  deliberate  on  the  sub- 
ject of  ministerial  education.  Among  the  speakers  was 
a  learned  brother,  who  urged  the  absolute  necessity  of 
the  most  advanced  education  for  every  candidate  for  the 
ministry,  and,  as  it  seemed  to  some,  spoke  rather  sneer- 
ingly  of  those  who  entered  upon  the  work  of  a  clergy- 


36     ERKOK  OF  MODERN  PREACHERS. 

man  without  the  most  extended  acquisitions.  He  en- 
forced his  argument  by  mentioning  the  fact,  that  he 
had  lately  overheard  some  boatmen,  on  a  canal-boat, 
discussing  some  of  the  latest  theories  in  geology,  and 
using  them  as  arguments  against  the  authenticity  of 
revelation.  He  found  himself  in  want  of  the  knowledge 
which  these  common  men  possessed,  and  felt  obliged  to 
burnish  up,  and  enlarge  his  knowledge  of  physical  sci- 
ence. The  argument  seemed  conclusive,  until  a  plain 
brother  rising,  asked  the  question,  "  Where  did  these 
boatmen  gain  this  knowledge  ?"  Here  was  a  learned 
man,  deep  in  Latin,  Greek,  German,  and  metaphysics, 
ignorant  of  what  was  known  by  common  boatmen.  The 
fact  is,  that  many  of  our  academies,  at  the  present  day, 
furnish  a  better  education  than  most  of  our  colleges  did 
thirty  or  forty  years  since.  And  another  fact,  equally 
evident,  is,  that  it  would  be  far  better  if  our  ministers 
were  more  familiar  with  the  knowledge  of  the  common 
people,  even  if  it  were  acquired  at  the  loss  of  much 
which  is  included  in  what  is  called  a  thorough  training 
for  the  ministry. 

And  once  more,  we  deceive  ourselves  in  our  estimate 
of  what  thoughtful  and  intellectual  men  want.  I  have 
known  a  few  eminent  men  in  the  several  professions. 
They  have  told  me  that  they  do  not  want  this  sort  of 
aliment.  They  have  enough  of  the  intellectual  in  their 
daily  work.  They  want  discourses  directed  to  the  con- 
science, that  shall  make  them  feel  their  moral  obliga- 
tions, and  render  the  Sabbath  something  very  different 
from  all  the  other  days  of  the  week.  Our  intellectual 
discourses,  in  general,  have  about  as  much  of  religion 
as  would   be    suitable    for  a   sober  lecture  before  an 


JOHN    LELAND,  37 

Athenaeum,  or  an  article  in  a  respectable  Review.  I 
have  frequently  listened  to  discourses  from  the  pulpit, 
which  I  certainly  would  not  have  read  on  the  Sabbath, 
for  the  simple  reason  that  I  should  have  considered 
them  too  secular  for  the  holy  day. 

But  here — for  I  wish  to  tell  the  whole  truth — the 
preaching  of  the  older  ministers  was  liable  to  many  ob- 
jections. Men  were  apt  to  use  too  great  freedom  in 
the  pulpit.  They  told  many  anecdotes,  and  these  were 
sometimes  strongly  tinctured  with  the  ludicrous.  There 
was  occasionally  a  want  of  sobriety  in  address,  and  the 
preacher  manifestly  aimed  too  low  ;  instead  of  trying  to 
please  the  judicious,  he  was  satisfied  if  he  split  the  ears 
of  the  groundlings.  The  peculiar  humor  of  the  speaker 
was,  at  times,  too  apparent ;  and,  if  a  man  of  lively  im- 
agination, he  would  court  a  smile  when  he  should  win 
a  tear.  Such  was  the  case  with  the  late  John  Leland, 
and  men  of  his  class.  He  was  a  man  of  rare  endow- 
ments, clear-headed,  and  gifted  with  great  power  of 
moving  men.  His  audiences  were  frequently  bathed 
in  tears,  and,  it  is  said,  were  as  frequently  excited 
to  laughter.  This  is  bad,  and  should  be  always 
reprehended.  And  yet  few  men  now  living  have 
been  as  successful  in  the  conversion  of  sinners  as 
this  very  John  Leland. '  The  men  of  whom  I  write 
aimed  at  one  portion  of  an  audience.  We  aim  at  the 
opposite  portion.  In  both  cases  there  is  an  error.  The 
souls  of  learned  and  unlearned,  of  wise  and  unwise,  are 
all  of  equal  value  in  the  sight  of  God.  We  should 
study  such  a  mode  of  address  as  will  be  acceptable  and 
useful  to  all  The  common  people  heard  Christ  gladly, 
and  yet  the  Scribes  and  Pharisees — the  aristocracy  in 


38  CONFORMITY    TO    THE    WORLD. 

rank  and  intellect  in  Jerusalem — asked,  Whence  hath 
this  man  this  luisdom  ?  for  he  taught  as  one  having 
authority,  and  not  as  the  Scribes.  It  is  wrong  to  ex- 
clude from  the  benefit  of  the  proclamation  of  the  gospel 
any  portion  of  our  hearers.  To  close  the  ears  of  one 
out  of  ten  to  our  preaching  is  a  sin.  But  is  it  not 
equally  a  sin  to  close  the  ears  of  nine  out  of  ten ;  while 
the  tenth  is  the  very  man  who  is  least  likely  of  them 
all  to  derive  any  benefit  from  our  teachings  ? 

This,  however,  is  a  single  instance  of  a  wide-spread- 
ing and  most  lamentable  error.  We  select  our  music 
and  hire  our  performers  for  the  sake  of  pleasing  those 
who  spend  their  evenings  at  the  opera,  while  the  taste 
of  a  man  whose  soul  is  melted  by  Hear  and  Old  Hun- 
dred, is  sneered  at.  We  write  our  sermons  for  judges, 
barristers,  doctors  of  the  law,  learned  authors,  and  pro- 
fessors of  science,  just  as  if  we  had  them  for  our  audi- 
ence. We  build  churches  for  the  accommodation  of 
men  and  women  who  come  to  them  in  splendid  equip- 
ages, or  in  the  hope  that  we  shall,  by  these  means,  at- 
tract them  to  come,  while  the  lowly  wayfaring  man  can 
not  afford  to  attend  upon  our  ministrations.  Some  de- 
nominations have  for  centuries  done  thus,  and  they 
may  do  it,  if  their  gospel  is  supported  by  the  power  of 
the  state.  But  when  Baptists  do  it,  whose  whole  power 
is  in  the  people,  and  whose  only  friends  from  the  be- 
ginning have  been  the  people,  it  indicates  that  we  know 
not  what  manner  of  spirit  we  are  of. 


DECREASE    OF    MINISTERS.  39 


VIII. 

MINISTERS  DECREASING   IN  NUMBER. — OLDER   PREACHERS    URGED  MEN  TO 
IMMEDIATE  REPENTANCE. — THEIR    PREACHING  EXPERIMENTAL. 

It  may  be  objected  to  what  I  have  written  that  all 
this  is  very  well,  but  that  it  would  be  impossible  ever  to 
induce  men  to  enter  the  ministry  if  we  subjected  them 
to  so  severe  a  trial.  This  deserves  a  moment's  consid- 
eration. In  the  first  place,  I  would  ask,  What  is  the 
way  of  supplying  the  church  with  ministers,  which  the 
Lord  has  appointed  ?  It  is  probable  that  He  knew  the 
necessities  of  his  church  as  well  as  we,  and  was  able  to 
foresee  what  would  be  the  best  manner  of  supplying 
them.  Do  we  find  in  the  New  Testament  any  of  those 
requisites  enumerated  which  many  persons  now  deem 
indispensable  ?  By  what  right  do  we  establish  rules 
which  Christ  has  not  established  ? 

But  turn  to  the  facts.  For  about  thirty  or  forty 
years  we  have  changed  our  views  on  this  subject.  Has 
the  supply  of  ministers  increased  ?  Has  it  not  sensibly 
diminished  ?  Nay,  has  it  not  so  diminished  as  to  cause 
the  gravest  apprehensions  for  the  safety  of  the  denomi- 
nation ?  Formerly  we  were  obliged  to  repress  the 
earnestness  with  which  men  were  pressing  into  the 
ministry.  Now  we  are  unable,  with  every  inducement 
that  can  be  presented,  to  urge  men  into  it.  The 
number  is  diminishing,  and  men  frequently  ask,  Is  the 
quality  improving  ?  It  is  said  that  this  deficiency  in 
ministers  is  owing  to  the  fact  that  we  have  but  few 
revivals  now  in  comparison  with  former  years.  But 
why  have  we  so  few  revivals  ?     We  are  under  a  system 


40  IMMEDIATE    RESULTS    SOUGHT. 

which  was  intended  to  increase  the  efficiency  of  the 
ministry.  It  would  seem,  then,  that  while  we  have 
been  laboring  to  improve  the  ministry,  we  have  de- 
creased its  number,  and  diminished  its  power.  We  are 
obliged  to  call  in  the  aid  of  colporteurs  to  do  its  work, 
and  these  are  increasing  in  all  denominations. 

This  leads  me  to  refer  to  a  peculiarity  which  has 
until  lately  distinguished  our  preachers.  They  aimed 
at  the  immediate  conversion  of  men.  The  Baptists  of 
the  time  of  Charles  II.  were  so  peculiar  in  this  respect, 
that  they  considered  their  practice  of  sufficient  im- 
portance for  insertion  in  their  Confession  of  Faith. 
Thus  the  London  Confession,  Article  25,  asserts  :  "  The 
preaching  of  the  gospel  to  the  conversion  of  sinners  is 
absolutely  free,  no  way  requiring  as  absolutely  necessary, 
any  qualifications,  preparations,  or  terrors  of  the  law, 
but  only  and  alone  the  naked  soul,  a  sinner  and 
ungodly,  to  receive  Christ  crucified,  dead  and  buried 
and  risen  again,  who  is  made  a  Prince  and  a  Saviour 
for  such  sinners  as  through  the  gospel  shall  be  brought 
to  believe  on  him." — Hansard  Knolhjs  Society's  Pub- 
lications, page  37,  of  Baptist  Confessions. 

From  the  manner  in  which  our  ministers  entered 
upon  their  work,  it  is  evident  that  it  must  have  been 
the  prominent  object  of  their  lives  to  convert  men  to 
God.  They  did  not  enter  the  ministry  as  a  learned  and 
respectable  profession,  as  a  place  of  literary  leisure,  as 
an  introduction  to  a  professorship,  or  presidency  of  a 
College,  or  to  a  secretaryship  or  agency  of  a  Society, 
but  because  they  believed  that  they  were  called  to  the 
work  of  turning  men  to  God.  Nothing  but  just  such  a 
conviction  would  have  drawn    them   aside  from  their 


EXPERIMENTAL  PREACHING.       41 

previous  pursuits.  Hence  they  labored  directly  for  this 
object.  The  great  doctrines  which  they  preached  were 
the  depravity  and  moral  helplessness  of  man,  his  just 
condemnation  under  the  holy  law  of  God,  the  way  of 
salvation  by  repentance  and  faith  on  the  Lamb  of  God 
who  taketh  away  the  sins  of  the  world  ;  and  these  were 
always  followed  by  earnest  entreaties  to  their  hearers  to 
flee  from  the  wrath  to  come.  They  preached  with  the 
hope  that  at  every  sermon  some  one  would  submit  him- 
self to  Christ  ;  and  unless  this  result  followed  their 
labors,  they  felt  that  they  had  labored  in  vain.  They 
had  little  to  do  with  the  "  public  mind,"  "  the  benefits 
which  Christianity  confers  on  our  civil  institutions/'  or 
with  any  of  the  common  means  so  frequently  resorted 
to  to  render  the  gospel  of  Christ  respectable.  There 
were  perishing  sinners  before  them.  They  held  in  their 
hands  the  sovereign  remedy  for  the  fatal  disease  which 
was  consigning  them  to  destruction.  They  held  up  the 
disease  and  the  remedy,  and  besought  men  in  Christ's 
stead  to  be  reconciled  to  God.  They  were  generally 
not  ashamed.  Though  held  in  low  esteem  by  the 
learned  and  the  wealthy,  they  were  wise  in  turning 
men  to  righteousness. 

In  their  preaching  to  Christians  there  was,  I  think, 
another  peculiarity.  They  were  remarkable  for  what 
was  called  experimental  preaching.  They  told  much 
of  the  exercises  of  the  human  soul  under  the  influence 
of  the  truth  of  the  gospel.  The  feelings  of  a  sinner 
while  under  the  convicting  power  of  the  truth  ;  the  va- 
rious subterfuges  to  which  he  resorted  when  aware  of 
his  danger  ;  the  successive  applications  of  truth  by 
which  he  was  driven  out  of  all  of  them  ;  the  despair  of 


42        SUBJECTS'  OF  DISCOURSE. 

the  soul  when  it  found  itself  wholly  without  a  refuge  ; 
its  final  submission  to  God,  and  simple  reliance  on 
Christ  ;  the  joys  of  the  new  birth,  and  the  earnestness 
of  the  soul  to  introduce  others  to  the  happiness  which 
it  has  now  for  the  first  time  experienced  ;  the  trials  of 
the  soul  when  it  found  itself  an  object  of  reproach  and 
persecution  among  those  whom  it  loved  best  ;  the  pro- 
cess of  sanctification  ;  the  devices  of  Satan  to  lead  us 
into  sin  ;  the  mode  in  which  the  attacks  of  the  adver- 
sary may  be  resisted  ;  the  danger  of  backsliding,  with 
its  evidences,  and  means  of  recovery  from  it  ;  the  deal- 
ings of  God  with  the  soul  in  bereavement  and  disappoint- 
ments ;  the  hidings  of  his  face  in  order  to  confirm  and 
strengthen  it  in  holy  unwavering  trust  in  Him  ;  the 
comforts  of  religion  in  sickness,  poverty,  persecution, 
and  death  ;  the  nearness  of  Christ  to  the  soul  when  all 
earthly  aid  was  withdrawn  ;  these  were  some  of  the 
staple  subjects  on  which  our  experimental  preachers 
loved  to  expatiate.  They  were  obliged  to  look  into 
their  own  hearts  and  the  hearts  of  others  for  subjects, 
and  these  were  the  subjects  they  found  there.  They 
looked  into  the  Bible,  and  there  they  saw  all  this  in 
abundance.  They  found  a  response,  when  they  pre- 
sented these  truths,  in  every  devout  soul.  Christians, 
when  face  thus  answered  to  face,  were  drawn  very  near 
to  each  other.  They  conversed  on  these  subjects  when- 
ever they  met.  They  even  used  a  term  to  distinguish 
real  Christians  from  formalists,  founded  on  the  con- 
sciousness of  these  exercises.  Thus  it  was  very  com- 
mon to  hear  a  devout  man  designated  as  an  "  experi- 
enced person,"  or  an  "  experienced  Christian,"  by  way 
of  distinction  from  a  mere  professor  or  formalist.     The 


RELIGION    RENDERED     PRACTICAL.  43 

mode  in  which  preaching  was  designated  was  derived 
from  these  ideas.  Men  did  not  speak  of  a  sermon  as  an 
intellectual  effort,  a  splendid  performance,  a  beautifully 
written  discourse  ;  but  they  said  that  their  souls  had 
been  fed  by  it,  they  had  derived  food  for  many  days, 
they  had  treasured  up  the  truth  for  months,  they  had 
been  delivered  from  the  snare  into  which  they  were 
nearly  fallen,  they  were  quickened  to  new  Christian 
effort.  These  remarks  show  the  tendency  of  the  class 
of  preachers  which  seems  now  to  be  passing  away. 


IX. 


EFFECTS  OF  PREACHING  ON  EXPERIMENTAL  RELIGION-  ON  SAINTS  AND 
SINNERS. — DISCRIMINATING  PREACHING  NECESSARY  TO  TIIE  SUCCESS  OF 
THE  GOSPEL. 

It  will  at  once  be  apparent  that  peculiar  results  must 
have  followed  from  preaching  of  the  character  to  which 
I  have  alluded  in  my  last  number. 

In  the  first  place,  religion  was  brought  home  in  an 
especial  manner  to  the  business  and  bosoms  of  men. 
The  preaching  told  of  the  workings  of  the  inner  man, 
and  the  inner  man  is  always  at  work.  It  gave  to  the 
Christian  matter  for  reflection  in  the  store,  the  shop, 
the  field,  and  hence  kept  the  subject  alive  in  his 
thoughts.  It  formed  topics  of  conversation.  I  remem- 
ber well  the  meetings  of  Christians  at  the  house  of  my 
father,  then  a  Baptist  deacon.  The  conversation  was 
almost  uniformly  on  experimental  religion.  The  trials 
and  supports,  the  hopes  and  the  fears  of  the  Christian 


44  SELF-DECEPTION    DISCOVERED. 

soul,  were  matters  of  every-day  thought,  and  long  even- 
ings were  spent  in  the  recital  of  them. 

Again,  preaching  of  this  kind  revealed  a  broad  dis- 
tinction between  the  church  of  Christ  and  the  world. 
When  the  exercises  of  a  Christian  soul  were  unfolded, 
and  every  Christian  soul  responded  to  them,  an  impeni- 
tent man  could  not  conceal  from  himself  the  conviction 
that  here  was  something  of  which  he  knew  nothing,  and 
that  these  disciples  of  Jesus  were  living  in  a  world  as 
different  from  his  as  light  is  from  darkness.  His  con- 
science was  kept  alive  by  the  consciousness  of  this  dif- 
ference. He  stood  before  himself  as  a  convicted  man, 
and  he  could  not  shake  off  the  conviction.  There  is  in 
such  cases,  also,  little  need  of  argument  on  the  evi- 
dences of  revelation.  The  church  of  Christ,  when  in 
earnest,  has  the  witness  in  itself.  The  worldly  man 
sees  and  feels  the  present  reality  of  religion,  and  what 
has  a  present  reality  must  of  course  have  a  foundation. 

This  style  of  preaching  had  also  a  great  power  in 
arousing  those  who  had  settled  down  in  a  false  hope. 
Men  may  believe  every  thing  after  the  most  orthodox 
creeds,  and  yet  be  wholly  uninfluenced  by  the  gospel 
of  Christ.  Their  hurt  has  been  healed  slightly,  and 
while  they  have  the  form  of  godliness,  they  are  aliens 
from  the  commonwealth  of  God's  spiritual  grace. 
"When  such  persons  come  under  preaching  which  de- 
lineates the  workings  of  piety  in  the  human  heart,  they 
see  that  they  have  never  known  any  thing  of  this  kind 
of  religion.  They  see  also  that  if  religion  be  a  reality, 
it  must  produce  just  such  fruits — fruits  of  which  they 
are  perfectly  ignorant.  Hence  it  was  very  common  for 
us  to  receive  into  our  churches  persons  who  had  for 


OF     INDISCRIMINATE     PREACHING.         45 

many  years  been  professors  of  religion,  but  who  never 
knew  the  plague  of  their  own  hearts  until  they  heard 
the  truth  presented  in  the  form  that  was  customary 
among  us. 

But  it  will  naturally  be  said  that  this  sort  of  preach- 
ing must  have  been  distasteful  and  almost  incompre- 
hensible to  men  of  the  world,  intelligent  and  irreligious. 
They  would  never  come  to  hear  sermons  on  experi- 
mental religion,  and  earnest  calls  to  repentance.  To 
gain  these,  we  must  of  necessity  modify  our  preaching, 
and  deliver  discourses  in  which  both  church  and  con- 
gregation will  readily  sympathize. 

This  is  frequently  said,  and  it  certainly  seems  very 
reasonable,  if  we  look  upon  it  from  the  point  of  view 
which  many  good  men  assume.  This  plan  has  to  a 
considerable  extent '  prevailed  in  all  denominations. 
You  hear  a  sermon  from  almost  any  pulpit,  and  hearken 
to  the  comments  made  on  it  afterward,  and  you  will 
find  men  who  do,  and  men  who  do  not  profess  religion, 
criticise  it  in  the  very  same  terms.  The  language, 
the  plan,  the  delivery,  the  imagery,  are  the  matters  of 
conversation  ;  the  religion  of  it  is  equally  acceptable  to 
both  parties.  But  let  us  look  at  this  a  little.  Is  not 
religion  a  serious  reality  ?  Does  not  the  Bible  always 
affirm  that  there  is  an  inconceivable  difference  between 
the  character  of  him  that  feareth  God,  and  him  that 
feareth  him  not ;  that  the  desires  and  affections,  the 
hopes  and  fears,  and  the  principles  of  action  of  the  one 
are  utterly  unlike  those  of  the  other  ?  Now  let  us 
suppose  any  other  assembly  to  be  convened,  composed 
of  two  parties  as  different  from  each  other  as  the  New 
Testament  represents  believers  and  unbelievers  to  be. 


46  UNFAITHFUL     PREACHING. 

Suppose  one  part  of  an  audience  to  be  men  professing 
to  be  thoroughly  instructed  in  practical  chemistry,  and 
the  rest  wholly  ignorant  of  the  science.  What  sort  of 
a  lecture  on  chemistry  would  that  be  which  the  ignorant 
understood  just  as  well  as  the  learned,  and  of  which  the 
one  party  was  just  as  well  able  to  determine  the  merits 
as  the  other?  Common  sense  would  at  once  decide  that 
those  men  who  professed  to  be  learned  chemists,  really 
knew  very  little  about  it ;  and  that  the  lecturer,  what- 
ever might  be  his  eloquence,  was  not  likely,  by  his 
labors,  to  advance  the  knowledge  of  his  science.  Or 
take  a  still  more  analogous  case.  Suppose  an  audience 
during  our  revolution  to  have  been  composed  of  thor- 
ough-going royalists  and  ardent  republicans,  and  that  a 
speaker  were  to  address  them  on  the  claims  of  the 
Parliament  and  the  rights  of  the  crown.  Were  he  to 
exhort  them  in  such  a  manner  that  both  parties  liked 
him  equally  well,  and  that  both  sympathized  with  him 
in  all  his  sentiments,  what  progress  would  he  ever  make 
in  bringing  back  his  revolutionary  fellow-citizens  to 
obedience,  and  what  reward  would  he  expect  from  the 
master  who  had  sent  him  ?  But  an  audience  is  always 
composed  of  the  friends  and  the  enemies  of  G-od,  of  the 
servants  of  Satan  and  the  servants  of  Christ.  The 
minister  is  the  messenger  of  G-od,  sent  to  bring  back  to 
their  allegiance  the  lost  children  of  men.  If  he  deliver 
his  message  in  such  a  way  that  both  parties  like  it 
equally  well,  and  equally  sympathize  in  all  his  senti- 
ments, he  must  talk  of  generalities  that  mean  nothing, 
or  the  trumpet  must  give  an  uncertain  sound,  so  that 
no  one  will  prepare  himself  for  the  battle. 

But  it  will  be  said,  Are  we  then  to  drive  away  all  but 


OF    MINISTERIAL    QUALIFICATIONS.        47 

the  children  of  God  ?  I  reply,  Is  there  any  Holy  Ghost  ? 
If  we  preach  in  such  a  manner  that  the  disciples  of 
Christ  are  separate  from  the  world,  prayerful,  humble, 
earnest,  self-denying,  and  laboring  for  the  conversion 
of  men,  the  Spirit  of  God  will  be  in  the  midst  of  them, 
and  souls  will  be  converted.  The  thing  will  be  noised 
abroad.  There  is  never  an  empty  house  where  the 
Spirit  of  God  is  present.  You  could  not  keep  men 
away  from  a  church  where  souls  were  asking  what  they 
should  do  to  be  saved,  and  where  converts  were  uttering 
the  new-boro  praises  of  the  King  of  Zion.  There  are 
certainly  these  two  views  to  be  taken  of  this  subject. 
There  are  two  ways  of  seeking  to  fill  our  houses  of  wor- 
ship. Which  is  to  be  preferred  ?  Which  looks  most 
like  fidelity  to  the  Master  ? 


X. 

BAPTIST  VIEWS  OF  QUALIFICATIONS  FOR  THE  MINISTRY. — "WE  ARE  BOUND 
BY  THE  APOSTOLIC  RULE. — OUR  CIRCUMSTANCES  NOT  ESSENTIALLY 
DIFFERENT   FROM   THOSE   OF   THE   EARLY   CHRISTIANS. 

Some  of  my  readers  have  inquired,  What  are  the 
Baptist  principles  in  respect  to  qualifications  for  the 
ministry  ?  It  has  been  said,  and  said  truly,  that  I 
have  not  treated  this  subject  with  sufficient  distinct- 
ness.    This  defect  I  will  endeavor  to  supply. 

The  essential  principle  of  Baptist  belief  is,  that  in  all 
matters  relating  to  religion,  we  know  no  authority  but 
the  Bible.  In  matters  respecting  the  Christian  church, 
we  know  no  authority  but  the  New  Testament.  We 
renounce  the  authority  of  tradition.     We  eschew  all 


48      TRADITION    AND    CUSTOM    RENOUNCED. 

worldly  policy,  and  resist  the  encroachment  of  precedents 
which  would  turn  us  away  from  the  simplicity  of  the 
truth  as  it  is  in  Jesus.  Hence  it  matters  not  to  us  how 
many  centuries  have  witnessed  the  baptism  of  infants. 
There  is  no  warrant  for  it  in  the  New  Testament, 
and  we  may  not  practice  it.  It  matters  not  to  us  that 
baptism  by  immersion  is  unpopular,  and  that  so  public 
and  marked  a  renunciation  of  the  world  is  distasteful  to 
many  who  wTould  otherwise  profess  Christ.  We  cannot 
help  it,  we  must  follow  in  the  footsteps  of  him  on  whom 
the  Spirit  of  God  descended  like  a  dove  and  lighted 
upon  him  as  he  ivent  up  out  of  the  water.  It  matters 
not  to  us  that,  at  an  early  period  in  the  history  of  the 
church,  various  orders  were  introduced  into  the  ministry, 
from  which  have  arisen  popes,  cardinals,  archbishops, 
bishops,  archdeacons,  deans,  prebendaries,  vicars,  etc., 
etc.  Jesus  Christ  has  said,  "  It  shall  not  be  so  with 
you,  for  one  is  your  master,  even  Christ,  and  all  ye  are 
brethren,"  and,  though  it  may  deprive  us  of  the  attract- 
iveness which  belongs  to  names,  and  ranks,  and  dresses, 
and  ceremonials,  we  feel  obliged  to  follow  the  Mas- 
ter. 

So  it  is  in  respect  to  the  ministry.  We  have  no 
right  to  establish  any  rules  regulating  the  ministry, 
which  Christ  has  not  established.  No  single  church, 
nor  all  the  churches  combined,  have  any  authority  to 
bind  what  he  has  loosed,  nor  to  loose  what  he  has  bound. 
To  his  word,  then,  we  must  go  for  our  directions  on 
this,  as  on  every  other  similar  subject.  What  then  do 
we  find  in  the  New  Testament  to  guide  us  in  this 
matter  ? 

What  can  we  learn  from  the  example  of  Christ  in  the 


CHARACTER     OF    THE    APOSTLES.  49 

selection  of  the  apostles  and  first  preachers  of  Christi- 
anity ?  They  were  evidently  chosen  not  on  account  of 
their  intellectual  endowment,  or  scientific  acquisition, 
but  on  account  of  their  religious  character.  There  was, 
however,  among  them  considerable  intellectual  diversity 
and  difference  of  social  position.  Of  the  original  twelve, 
John  was  probably  the  most  cultivated,  and  mingled  in 
better  society  than  the  others.  Of  the  evangelists,  Luke 
seems  to  have  enjoyed  the  best,  and  Mark  the  least 
advantages  of  education.  Paul  had  profited  beyond 
many  that  were  his  equals  in  the  learning  of  the  schools. 
It  would  seem,  then,  that  our  Lord  chose  as  the  first 
preachers  of  the  word,  men  of  all  variety  of  attainment, 
and  of  very  different  grades  of  intellectual  culture. 

But  we  may  come  nearer  to  our  own  circumstances. 
The  apostle  Paul,  after  Christian  churches  were  estab- 
lished and  pastors  were  to  be  ordained,  has  on  two 
occasions  specified  at  considerable  length,  the  qualifica- 
tions of  a  minister  of  Jesus  Christ.  The  first  of  these 
is  1  Tim.  iii.  2-7.  To  save  the  trouble  of  reference  I  will 
transcribe  the  whole  passage  :  "  A  bishop  then  must  be 
blameless,  the  husband  of  one  wife,  vigilant,  sober,  of 
good  behavior,  given  to  hospitality,  apt  to  teach  ;  not 
given  to  wine,  no  striker,  not  greedy  of  filthy  lucre;  but 
patient,  not  a  brawler,  not  covetous  ;  one  that  ruleth 
well  his  own  house,  having  his  children  in  subjection 
with  all  gravity;  (for  if  a  man  know  not  how  to  rule  his 
own  house,  how  shall  he  take  care  of  the  church  of 
God  ?)  not  a  novice,  lest  being  lifted  up  with  pride  he 
fall  into  the  condemnation  of  the  devil.  Moreover,  he 
must  have  a  good  report  of  them  which  are  without, 
lest  he  fall  into  reproach  and  the  snare  of  the  devil." 

3 


50  QUALIFICATIONS    OF    A    MINISTER. 

So,  when  Paul  directed  Titus  to  ordain  elders,  he 
gives  the  same  directions  almost  to  a  word  :  "If  any 
be  blameless,  the  husband  of  one  wife,  having  faithful 
children,  not  accused  of  riot  or  unruly.  For  a  bishop 
must  be  blameless,  as  the  steward  of  God  ;  not  self- 
willed,  not  soon  angry,  not  given  to  wine,  no  striker, 
not  given  to  filthy  lucre;  but  a  lover  of  hospitality,  a 
lover  of  good  men,  sober,  just,  holy,  temperate;  holding 
fast  the  faithful  word  as  he  hath  been  taught,  that  he 
may  be  able  by  sound  doctrine  both  to  exhort  and  to 
convince  the  gainsayers."     Titus,  i.  6-9. 

Such,  then,  is  our  constitution.  Our  laws  must  con- 
form to  it.  It  would  seem  from  these  passages  that  any 
disciple  of  Christ,  of  blameless  manners,  and  pure 
character,  meek,  forbearing,  temperate,  sober,  just, 
holy,  thoroughly  attached  to  the  doctrines  of  the  gospel, 
having  a  natural  gift  for  teaching,  and  having  had  some 
experience  in  the  Christian  life — not  a  novice — has  the 
qualifications  for  the  ministry  which  the  New  Testament 
requires.  These  are  found  to  be  precisely  the  qualifica- 
tions demanded  in  the  missionary  field,  and  the  men 
who  possess  them  are  the  men  found  to  be  preeminently 
useful. 

But  it  will  be  said,  of  course,  that  our  circumstances 
at  the  present  day  are  very  different  from  those  at  the 
time  of  the  apostles.  This  is  more  easily  said  than 
proved.  The  whole  world  of  heathenism  was  then 
arrayed  against  the  church  of  Christ.  Never  was  the 
cultivation  of  the  intellect  and  the  taste  carried  to 
higher  perfection.  The  poets  and  orators,  the  historians, 
sculptors,  and  architects  of  this  heathen  world,  are,  to 
the  present  day,  our  acknowledged  masters.    The  church 


cheist's  authority    binding.  51 

of  Christ  was  sent  forth  to  subdue  this  cultivated  and 
intellectual  world,  and  the  masses  associated  "with  it. 
And  what  was  the  class  of  men  of  whom  this  church 
and  its  leaders  were  composed  ?  They  were  stigmatized 
as  unlearned  and  ignorant.  The  intellectual  difference 
between  them  and  the  men  whom  they  were  called  to 
meet,  was  as  great  in  the  times  of  the  apostles  as  it 
has  ever  been  since.  Yet  G-od  chose  the  weak  things  of 
the  world  to  confound  the  mighty.  When  men  of  more 
disciplined  mind  were  wanting,  they  were  called  by  the 
Head  of  the  Church.  But  even  here,  the  greatest  of 
them  all  declared  that  he  made  no  use  of  excellencj''  of 
speech,  or  of  wisdom,  in  declaring  the  testimony  of 
God  ;  that  he  determined  to  know  nothing  but  Jesus 
Christ  and  him  crucified.  There  is  nothing  really  in 
the  relative  condition  of  the  parties,  which  would  ren- 
der a  rule  inapplicable  noio,  which  was  applicable  then. 

But  it  will  be  said,  if  we  act  upon  this  rule  we  shall 
drive  off  the  learned,  and  intelligent  and  wealthy,  and 
render  ourselves  a  by-word  to  the  whole  community. 
"We  shall  have  nothing  but  ignorant  and  illiterate  men 
to  preach  the  gospel. 

Well,  if  this  is  the  rule  of  the  Master,  we  can  not 
help  it.  We  know  of  no  lawgiver  but  Christ,  and  we 
must  obey  him  at  all  hazards.  If  there  is  any  place  in 
which  he  has  a  right  to  supreme  authority,  it  must  cer- 
tainly be  the  church  which  he  has  purchased  with  his 
own  blood. 

But  I  would  ask,  How  does  this  conclusion  follow  ? 
Is  every  discreet,  sober,  temperate,  holy,  just  man. 
gifted  with  power  to  instruct  others,  and  fervently  at- 
tached to  the  doctrines  of  the  gospel,  of  necessity  mean, 


52  GRACE    BEFORE    GIFTS. 

illiterate,  weak,  and  intellectually  contemptible  ?  Are 
high  attainments  in  piety  confined  to  imbecile  intel- 
lects ?  Is  there  not  as  fair  an  average  of  piety  among 
the  more,  as  among  the  less  cultivated  ? 

Let  us  meet  the  question  fairly.  The  apostolic  qual- 
ifications for  the  ministry  are  confined  to  the  illiterate, 
or  they  are  not.  If  they  are,  then  it  would  be  safer, 
after  all,  to  adhere  to  the  apostle's  rule,  for  grace  is 
before  gifts  in  the  view  of  the  Master.  But  if  these 
qualifications  are  equally  distributed  through  every 
range  of  culture,  by  adhering  to  the  rule  we  shall  have 
a  large  variety  of  gifts  adapted  to  every  situation,  and 
after  all,  have  such  men  as  every  Christian  must  say  are 
best  suited  to  the  work  of  saving  souls.  Our  rule 
would  then  seem  to  be,  to  require,  in  all  cases,  the 
apostolic  qualifications,  and  consider  every  man  a  suit- 
able candidate  for  the  ministry  who  possesses  them, 
whatever  may  be  his  attainments  or  position  in  society. 
If  he  be  apt  to  teach,  he  will  be  neither  an  imbecile 
nor  &  pedant. 


XI. 

IT  IS  POSSIBLE    TO     BELIEVE    OUR    PRINCIPLES    AND    ACT    AT    VARIANCE 

"WITH   THEM. — CHANGE   IN   THIRTY-FIVE   YEARS. THE     REASON   OP   THE 

SAVIOUR'S   RULE. 

In  my  last  number  I  endeavored  to  show  what  the 
New  Testament  requires  in  a  candidate  for  the  gospel 
ministry.  It  is  obvious  that'  these  requirements  relate 
exclusively  to  moral  character,  with  one  single  excep- 
tion, an  aptitude  to  teach.      No  specific  amount  of 


THEORY    VERSUS    PRACTICE.  53 

learning  is  demanded.  Aptness  to  teach,  is  generally  a 
natural  endowment,  which  learning  can  not  confer. 
Were  it  otherwise  we  should  not  see  so  many  educated 
ministers  who  have  evidently  mistaken  their  profession, 
and  who  would  be  more  useful  in  some  other  field. 

Now,  if  such  be  the  rule  of  the  Master,  by  what 
authority  do  we  alter,  amend,  or  abolish  it  ?  Is  Jesus 
Christ  King  in  Zion  ?  Is  he  still  the  head  of  the 
church  ?  Or  shall  we  leave  him,  to  follow  the  example 
of  other  denominations,  or  a  worldly  public  opinion  in 
our  own  denomination  ?  Or  shall  we  say  that  these 
directions  were  good  enough  for  the  times  of  the  apos- 
tles, but  that  we  have  now  outgrown  them  ?  By  the 
very  same  argument  we  may  establish  the  authority  of 
infant  baptism,  baptism  by  sprinkling,  or  any  other 
practice  which  man  has  introduced  into  the  church  of 
Christ. 

But  it  will  be  said,  We  all  believe  these  doctrines. 
Where  are  they  ever  disputed  ?  What  is  the  use,  then, 
of  argument,  when  there  is  no  difference  ? 

I  well  know  that  wTe  all  yield  to  them  a  theoretical 
assent ;  but  this  may  easily  be  done  when  there  exists 
great  practical  divergency.  In  many  parts  of  our  coun- 
try, in  a  meeting  called  to  consider  the  wants  of  the 
ministry,  could  a  man  utter  precisely  these  sentiments 
without  giving  grave  offense,  nay,  where  he  would  not 
be  stigmatized  as  an  enemy  to  ministerial  education  ? 
In  meetings  of  this  kind  are  not  ministers  who  have  not 
received  what  is  called  "  a  thorough  training,"  treated, 
in  fact,  almost  as  "  outsiders,"  as  men  who,  to  be  sure, 
are  in  the  ministry,  but  have  a  very  questionable  right 
to  be  there  ?     I  do  not  believe  that  this  is  intended 


54  CHANGE    OF    VIEWS. 

unkindly,  or  probably  intended  at  all,  but  the  fact  is, 
we  have  been  so  much  in  the  habit  of  hearing  other 
denominations  talk  in  this  way,  that  we  have  fallen  into 
it  without  being  aware  of  its  bearing.  When  any 
question  comes  up  respecting  the  supply  of  ministers 
for  our  Home  or  Foreign  Missions,  wc  are  presented 
with  an  array  of  statistics  from  our  Colleges  and  Theo- 
logical Seminaries,  in  order  to  estimate  the  number  that 
may  be  relied  on.  It  is  manifestly  taken  for  granted, 
that  from  these  sources  alone  our  wants  are  to  be 
supplied.  We  are  urged  to  endow  institutions  of  learn- 
ing as  the  means,  if  not  the  only  means,  by  which  our 
ministerial  ranks  may  be  filled.  It  is  exceedingly  pain- 
ful to  observe  how,  on  occasions  such  as  I  have  alluded 
to,  the  feelings  of  the  large  number  of  our  most  pious, 
useful,  and  faithful  ministers  must  be  wounded  by  the 
remarks  of  a  small  number  of  those  who  have  enjoyed 
the  advantages  of  a  collegiate  or  theological  diploma,  or 
who  have  taken  this  subject  under  their  immediate 
supervision. 

It  is  surprising  to  remark  how  greatly  we  have 
changed  in  this  respect  within  thirty  or  thirty-five 
years.  About  thirty-five  years  since,  a  distinguished 
minister  of  the  Congregational  church,  in  order  to  show 
the  need  of  Education  Societies,  published  a  report,  in 
which  he  set  forth  the  destitution  of  the  means  of  grace 
in  the  various  States  of  the  Union.  In  States  swarm- 
ing with  Baptists  he  enumerated  but  a  handful  of 
ministers.  When  an  explanation  was  requested,  it  was 
stated  that  he  only  counted  educated  ministers,  and 
that,  of  course,  he  left  the  Baptists  not  educated  out  of 
his  estimate.     There  arose  throughout  the  denomina- 


design  of   Christ's  rule.  55 

tion  a  storm  of  indignation,  and  the  case  was  ably 
argued  in  an  elaborate  review  of  the  report.  I  have, 
however,  lived  to  see  ground  tacitly  taken,  in  many  of 
our  educational  meetings,  which  would  have  fully  justi- 
fied the  most  offensive  features  of  this  very  report. 
Yet  this  has  not  been  done  from  unkindness,  or  arro- 
gance, or  intentional  swerving  from  principle,  but  from 
an  unfortunate  disposition  which  we  too  often  exhibit, 
to  follow  the  example  of  other  denominations,  instead 
of  holding  fearlessly  to  the  rule  of  the  Master. 

The  reason  why  the  Saviour  adopted  this  rule  is,  I 
think,  obvious.  He  meant  to  make  it  evident  that  his 
church  stood,  not  in  the  wisdom  of  men,  but  in  the 
power  of  God  ;  that  the  conversion  of  men  was  the  work 
of  the  Spirit,  and  that  nothing  which  man  could  add  to 
the  simple  manifestation  of  the  truth,  was  essential  to 
its  divine  efficiency.  Hence,  he  chose  the  things  which 
men  called  weak,  to  confound  the  things  which  men 
called  mighty.  Hence,  also,  the  apostle  Paul,  though 
a  well  educated  man,  preaching  in  the  midst  of  a  most 
refined  and  cultivated  society,  laid  aside  the  "  wisdom 
of  words,"  and  preached  Christ  crucified,  though  it  was 
"  to  the  Jews  a  stumbling-block,  and  to  the  Greeks 
foolishness,  but  unto  them  that  were  called,  both  Jews 
and  Greeks,  Christ  the  power  of  God  and  the  wisdom 
of  God.  Because  the  foolishness  of  God  is  wiser  than 
men,  and  the  weakness  of  God  is  stronger  than  men. 
That  no  flesh  should  glory  in  his  presence." 

But  it  will  be  asked,  May  not  learned  and  "thor- 
oughly trained"  men  be  holy,  humble,  meek,  self-deny- 
ing, and  apt  to  teach  ?  Undoubtedly.  They  are,  by 
reason  of  their  peculiar  advantages,  under  greater  obli- 


56  FRUITS    OF    THE    ADOPTION 

gations  to  be  such.  They  may  be  able  to  do  some  part 
of  the  work  better  than  others.  But  I  ask,  also,  may 
not  men,  not  thoroughly  trained,  be  holy,  humble,  meek, 
self-denying,  and  apt  to  teach  also  ?  Are  they  not, 
then,  as  highly  esteemed  by  the  Master  as  their  breth- 
ren, and  should  they  not  be  as  highly  esteemed  by  us  ? 
And  is  there  not  work  in  the  vineyard  to  be  done,  which 
they  can  do  better  than  the  others  ?  Has  not  the 
greater  part  of  the  work  of  building  up  and  extending 
the  church  of  Christ  been  done  by  men  of  whose  learn- 
ing the  world  at  least  has  never  heard  ? 

And  besides.  Where  the  New  Testament  plan  has 
been  adopted,  it  has  been  always  attended  with  wonder- 
ful success.  It  was  so  in  our  own  denomination  in 
former  times.  When  every  church  had  its  licentiates 
in  large  numbers,  when  every  man  who  possessed  the 
qualifications  demanded  by  the  New  Testament  was 
called  to  the  exercise  of  his  gifts,  when  religious  meet- 
ings took  the  place  of  the  amusements  which  now  draw 
away  so  many  of  the  unwary,  we  multiplied  beyond  all 
example.  So  it  is  now  in  Germany.  The  little  church 
of  seven  members,  organized  and  carried  on  upon  these 
principles,  has  spread  from  Hamburg  to  the  borders  of 
Russia,  and  now  numbers  its  churches  and  stations  by 
hundreds,  and  their  converts  by  thousands  ;  and  this 
work  has  been  accomplished  by  the  use  of  such  gifts 
and  graces  as  God  gave  them,  improved  as  they  were 
able  to  improve  them.  The  Karen  and  Burman  mis- 
sions furnish  a  similar  example.  For  a  series  of  years 
these  missions  seemed  almost  stationary.  As  soon  as  we 
began  to  call  to  the  ministry  and  ordain  all  those  who 
seemed  endowed  with  suitable  gifts  and  Christian  graces, 


OF    THE     NEW    TESTAMENT     PLAN.  57 

the  missions  arose  and.  burst  forth  as  though  revived  from 
the  dead,  and  are  at  the  present  moment,  so  far  as  I 
know,  the  most  flourishing  of  all  the  missions  to  the 
heathen.  Brethren,  are  not  these  things  deserving  of 
serious  reflection  ?  May  not  notions  have  crept  in 
among  us,  which  require  to  be  examined  with  Christian 
independence  and  deliberate  caution  ? 


XII. 

BY  CARRYING  OUT  THESE  VIEWS  WE  SHOULD  HAVE  SUCH  A  MINISTRY 
AS  CHRIST  HAS  APPOINTED,  A  MORE  NUMEROUS  MINISTRY,  A  MINISTRY 
ADAPTED  TO  THE  VARIOUS  WANTS  OF  MEN. — CONSEQUENCES  OF  THE 
OPPOSITE   VIEW. 

But  it  will  be  asked,  If  we  adopt  these  sentiments, 
what  sort  of  a  ministry  shall  we  have  ? 
I  answer, 

1.  We  shall,  in  my  opinion,  have  such  a  ministry  as 
Christ  has  appointed.  Could  we  have  a  better  ?  If 
he  has  established  the  qualifications  which  he  requires 
in  a  minister  of  the  gospel,  can  we  improve  upon  them? 
Have  we  a  right  to  modify  them,  or  in  any  respect  to 
alter  them  ?  Who  will  dare  to  change  the  constitution 
which  Christ  has  given  to  his  church  ?  If  we  may  do 
it  in  this  case,  we  may  do  it  in  all  cases,  and  we  assume 
the  very  worst  badge  of  the  Papacy. 

2.  I  answer,  secondly,  we  shall  have  a  ministry  ten 
times  as  numerous  as  we  have  at  present.  The  minis- 
terial gifts  which  Christ  has  bestowed  upon  the  church 
are  now  almost  hidden.  By  imposing  restrictions  such 
as  Christ  has  not  imposed,  we  are  reducing  our  minis- 

3* 


58  ADVANTAGE     OF     ADOPTING 

try  to  the  absolute  minimum.  In  large  and  intelligent 
churches,  embracing  men  in  every  department  of  life, 
men  capable  of  addressing  their  fellow-citizens  on  al- 
most any  other  topic  of  interest,  we  can  scarcely  find 
one  who  will  dare  to  speak  publicly  on  the  subject  of 
man's  salvation.  They  universally  excuse  themselves 
because  they  have  not  had  a  theological  education,  and 
no  one  opens  his  mouth  for  God  but  the  pastor  of  the 
church.  We  can  find  few  only  who  are  willing  even  to 
speak  in  a  conference  meeting.  Were  we  to  propose 
that  they  should  go  into  a  destitute  neighborhood  and 
conduct  a  religious  meeting,  they  would  probably,  with 
great  self-complacency,  tell  us  that  they  never  inter- 
fered with  the  duties  of  the  minister.  We  frequently 
hear  this  very  notion  indirectly  encouraged  by  ministers 
themselves.  We  hear  preachers  tell  men  of  the  awful 
guilt  of  continuing  in  their  sins,  when  they  have  been 
warned  by  a  commissioned  ambassador  of  the  Most 
High  ;  as  though  every  man  who  knew  the  grace  of 
God  was  not  under  obligation  to  call  every  sinner  whom 
he  met  to  repentance. 

Now  by  adopting  the  apostolic  rule,  all  this  would 
be  changed.  Every  man  who  had  any  gifts  for  the  work 
of  speaking  to  men  on  the  subject  of  salvation,  would  be 
called  upon  to  exercise  them.  We  should  have  men  in 
all  the  departments  of  life  ready  to  speak  in  public  for 
God.  Every  church,  as  in  Germany,  would  have  its 
out-stations,  where,  in  school-houses,  and  halls,  and  in 
private  houses  the  destitute  would  be  called  together  to 
hear  the  word  of  salvation.  These  stations  would,  by 
the  blessing  of  God,  soon  grow  into  churches,  and  these 
churches,  imbued  with  the  same  spirit,  would  be  them- 


THE    APOSTOLIC    RULE.  59 

selves  centers  from  which  a  similar  influence  would  go 
forth  to  Christianize  the  region  around  them.  Is  not 
this  the  true  conception  of  a  church  of  Christ  ? 

3.  We  should  have  a  ministry  adapted  to  the  diver- 
sified conditions  of  men.  A  congregation  composed  of 
scholars  would,  other  things  being  equal,  be  more 
profited  by  the  ministrations  of  a  scholar.  But  how 
many  in  a  hundred  of  our  congregations  are  composed 
of  scholars  ?  Our  people  are  generally  composed  of 
substantial  men,  of  considerable  variety  of  culture,  but 
not  generally  highly  educated.  And  again,  we  are  not 
placed  here  merely  to  hear  the  gospel  and  profit  by  it 
ourselves,  but  to  labor  for  those  who  are  wandering  far 
from  God,  and  belong  to  no  congregation  whatever. 
We  need  men,  therefore,  of  every  variety  of  cultivation, 
men  of  good  sense,  fervent  piety,  apt  to  teach,  to  go 
abroad  everywhere  and  each  one  gather  in  his  appro- 
priate portion  of  the  whitening  harvest. 

But  some  men  will  ask  us  whether  we  are  in  favor  of 
intrusting  the  great  truths  of  religion  to  illiterate  men. 
Will  not  such  doctrines  be  degraded  by  coming  from 
such  lips  ?  and  will  not  men  be  deluded  and  destroyed 
by  reason  of  the  ignorance  of  the  teacher  ?  I  answer, 
first,  the  great  truths  of  the  gospel  were  first  of  all  com- 
mitted to  just  such  men.  The  priests  perceived  of 
Peter  and  John  "  that  they  were  unlearned  and  igno- 
rant men,  and  they  marveled  ;  and  they  took  knowl- 
edge of  them  that  they  had  been  with  Jesus."  Such 
men  did  good  service  then,  when  "  they  had  been  with 
Jesus  ;"  might  they  not  be  useful  again  ?  We  should, 
however,  remember  that  we  five  in  an  age  of  universal 
education.     Men,  not  of  classical  culture,  are  very  far 


60  CAPACITY     FOR     TEACHING. 

from  being  illiterate  ;  they  are  frequently  as  well  in- 
formed and  as  able  to  move  the  minds  of  other  men,  as 
many  of  those  who  make  much  larger  pretensions. 

But  if  it  be  true  that  no  man  is  capable  of  explaining 
the  gospel  to  men,  and  calling  them  to  repentance,  un- 
less he  be  what  is  called  liberally  educated,  we  must 
carry  out  our  doctrine  to  its  results.  We  must  add 
that  a  man  not  having  enjoyed  these  advantages,  can 
not  understand  the  gospel  himself;  for,  the  precise 
reason  why  a  man  can  not  explain  any  thing  to  another 
is,  that  he  himself  does  not  understand  it.  We  then 
come  to  the  conclusion  that  the  Bible  is  a  sealed  book 
to  the  laity,  and  that  we  must  have  a  separate  order  of 
men  to  unfold  its  mysteries  to  us.  It  is  not,  then,  a 
book  given  to  man,  but  only  to  the  ^priesthood,  and  we, 
as  Komanists,  must  receive  it  as  it  filters  through  the 
stupid  brains  and  corrupt  hearts  of  lazy,  licentious,  and 
bloated  ecclesiastics. 

And  more  yet.  This  doctrine  must  shut  up  almost 
every  Sabbath-school  and  Bible-class  in  the  land.  The 
business  of  every  teacher  in  the  Sabbath- school  is  to 
explain  the  Word  of  God  to  immortal  souls,  and  urge 
them  to  repent  and  believe.  These  teachers,  however, 
are  scarcely  ever  liberally  educated  persons,  but  are, 
for  the  most  part,  young  Christians,  generally  young 
women,  who  labor  in  this  manner  for  the  salvation  of 
souls.  And  is  it  found  that  they  are  unable  to  labor 
successfully  for  Christ  ?  On  the  contrary,  so  far  as  I 
know,  at  present,  the  Sabbath-school  converts  far  great- 
er numbers  than  the  pulpit.  It  would  seem,  then,  that 
those  who  are  unqualified  to  labor  for  souls  convert 
them,  and  those  who  are  qualified  do  not  convert  them. 


DEMAND     FOR     MINISTERS.  61 

Should  we,  then,  surrender  all  the  labor  to  the  qualified 
class,  who  would  be  converted  ?  We  believe,  on  the 
contrary — and  such  from  time  immemorial  has  been  the 
belief  of  Baptists — that  the  gospel  is  a  message  sent  to 
every  individual  ;  that  every  individual  to  whom  it 
comes  can  understand  it,  if  he  honestly  and  earnestly 
and  prayerfully  seeks  to  understand  it,  and  that  what 
he  understands  himself  he  is  bound  to  make  known  to 
his  brethren  who  are  ready  to  perish. 

But  to  conclude.  Our  population  is  increasing  with 
a  rapidity  which  it  is  almost  frightful  to  contemplate. 
The  cry  comes  to  us  from  every  denomination  for  min- 
isters of  the  gospel.  It  is  said  that  we  ourselves,  at 
the  present  moment,  need  four  thousand  ministers  to 
supply  our  vacant  churches.  We  look  to  our  semina- 
ries for  aid,  and  for  all  this  northern  and  western  por- 
tion of  the  United  States,  and  for  foreign  missions,  to 
say  nothing  of  teachers  and  officers  of  colleges,  they  all 
together  present  us  with  twenty-five  or  thirty  ministers 
annually.  In  the  name  of  common  sense,  "  What  are 
these  among  so  many  ?"  Things  going  on  thus,  we 
must  soon  come  to  an  absolute  standstill.  We  must 
call  upon  the  Lord  of  the  harvest  to  send  forth 
laborers  into  the  harvest,  and  we  must  employ  every 
laborer  whom  he  has  designated,  or  we  must  give  up 
the  effort  to  evangelize  the  world.  The  whole  mass  of 
our  people  must  become  instinct  with  life.  Every  one 
must  find  out,  or  his  brethren  must  find  out  for  him, 
what  the  Master  would  have  him  to  do,  and  he  must  do 
it,  not  conferring  with  flesh  and  blood.  Zion  would 
then  arise  and  shake  herself  from  the  dust,  and  put  on 
her  beautiful  garments  ;  her  walls  would  be  salvation, 
and  her  gates  praise. 


62  FREQUENT    REMOVALS. 


XIII. 

OBJECTIONS   CONSIDERED. — FREQUENT    CHANGES  OF   MINISTERS. — MINISTE- 
RIAL  SUPPORT. OUR    CONDITION    DEMANDS   A   MINISTRY    THAT   CAN   IN 

PART   SUPPORT   ITSELF. — LABOR  WITH    THE   HANDS  DEGRADES  NO  ONE. 
DR.    ALEXANDER'S   FRIEND   MR.    SHELBURNE. 

Those  who  have  read  rny  last  number  may  possibly 
ask,  How  can  men,  such  as  I  have  referred  to,  be  sup- 
ported ?  They  have  not  the  qualifications  requisite  to 
satisfy  the  wants  of  an  educated  congregation,  and  they 
can  not  live  by  the  ministry,  except  by  going  from  place 
to  place,  remaining  in  each  church  but  for  a  few  years. 
Would  this  be  a  useful  ministry  ? 

To  this  I  answer, 

First,  as  to  removal  from  place  to  place,  I  have  not 
observed  the  difference  between  these  two  classes  of 
ministers,  which  is  here  assumed.  Men  of  all  grades 
of  acquisition  are,  at  present,  remarkably  migratory. 
Whether  the  more  or  less  educated  are  the  more  migra- 
tory, it  would  not  be  easy  to  determine. 

Second,  the  Methodists,  from  choice,  remove  their 
ministers  every  year  or  two.  They  have  found  it  no 
obstacle  to  their  unprecedented  enlargement.  It  does 
not  then  seem  that  this  is,  in  itself,  so  great  an  evil  as 
might  at  first  be  supposed.  But  granting  that  it  has 
some  disadvantages,  it  must  be  admitted  that  it  is  a 
powerful  aid  to  the  building  up  of  an  aggressive  denom- 
ination. 

Third,  ministers,  such  as  I  have  designated,  would  be 
supported  better  than  they  are  now.  In  the  first  place, 
there  are  many  among  us,  of  good  gifts,  who  are  able  to 


METHOD    OF    REMUNERATION.  63 

support  themselves,  who,  attending  to  their  secular 
"business  during  the  week,  would  spend  their  Sahhaths 
most  profitably  to  themselves  and  others  by  preaching 
to  the  destitute.  Such  a  man  was  the  late  Ensign 
Lincoln,  of  the  house  of  Lincoln  &  Edmonds,  of  Boston, 
who  was  the  means  of  thus  establishing  several  of  our 
most  flourishing  churches  in  that  vicinity. 

Fourth,  there  are  others  who  would  be  able  to  sup- 
port themselves  only  in  part.  Such  men  would  labor  a 
part  of  the  time  in  their  secular  calling,  and  the  remain- 
der tney  would  devote  to  the  ministry.  For  the  part 
of  their  time  which  they  devoted  to  the  ministry  they 
must,  in  all  honesty  and  fairness,  be  paid.  For  the 
rest,  which  was  spent  for  their  own  benefit,  they  would 
require  no  remuneration.  Thus  the  German  churches 
frequently  send  out,  to  supply  stations,  men  who  are 
engaged  in  secular  business.  For  the  time  which  this 
labor  occupies,  they  pay  them  the  same  wages  which 
they  would  earn  in  their  trades.  This  is  just  and  equal, 
and  valuable  services  are  thus  secured  at  a  very  small  cost. 

There  are  other  men  who  are  required  by  their  posi- 
tion to  devote  their  whole  time  to  the  work  of  the  min- 
istry. These,  on  the  same  principles,  should  derive 
their  whole  support  from  their  ministerial  labor.  Such 
would  undoubtedly  be  the  case  in  large  and  long-estab- 
lished churches,  just  as  it  is  at  present. 

Now  it  is  manifest  that  just  such  a  ministry  as  this, 
is  required  in  every  aggressive  denomination.  Denom- 
inations that  expect  to  continue  in  their  present  state, 
or  to  grow  only  by  hereditary  increase,  do  not  so  much 
need  it.  Yet  even  these  can  scarcely  exist  without  it. 
The  late  Dr.  Arnold,  of  Rugby,  most  strenuously  urged 


64  PARTIAL    DEVOTION 

this  course  on  the  estahlished  Church  of  England,  de- 
claring that  unless  a  class  of  ministers  were  introduced 
into  the  church,  who  could  adapt  themselves  to  the 
wants  and  habits  of  thought  of  the  common  people,  the 
church  would  lose  all  its  hold  upon  the  mass  of  the 
population.  The  Episcopal  church  in  this  country  has 
taken  advantage  of  this  suggestion,  and  it  has  com- 
menced admitting  to  the  order  of  deacons  men  engaged 
in  secular  pursuits.  A  wiser  step  it  certainly  could  not 
have  taken. 

But  with  us,  who  know  of  no  semblance  of  hereditary 
membership,  who  must  be  subduing  the  world  to  Christ, 
or  we  become  stationary  and  inevitably  decline,  such  a 
ministry  is  absolutely  essential.  Of  the  four  thousand 
churches  who  need  pastors,  and  the  other  four  thousand 
places  where  churches  should  be  formed  in  the  villages 
and  hamlets  of  our  rapidly  extending  settlements,  how 
many  are  there  who  are  able  to  pay  for  the  whole  time 
of  a  minister.  How  many  small  churches  are  there, 
which  could  not  occupy  the  whole  time  of  a  minister 
if  they  were  willing,  by  great  sacrifice,  to  pay  for  it. 
Every  one  must  see,  at  a  glance,  that  the  proportion  of 
these  is  very  large.  These  must  have  a  part  of  a  min- 
ister's time,  or  they  can  have  nothing.  Why  then 
should  we  not,  by  all  means,  encourage  a  class  of  minis- 
ters by  which  alone  our  wants  can  be  supplied  ?  Such 
ministers  as  these,  and  a  great  number  of  them,  are 
absolutely  necessary  to  our  progress  and  success,  I  had 
almost  said  to  our  existence.  From  the  want  of  them 
in  many  parts  of  our  country,  we  are  stationary.  We 
are  making  decided  progress  only  where  such  a  ministry 
is  cultivated. 


TO     MINISTERIAL     LABOR.  65 

But  it  will  be  said,  What  are  these  churches  to  do 
when  they  increase  and  need  more  cultivated  gifts  ?  I 
answer,  If  a  man  possess  aptness  to  teach,  he  will  grow 
with  his  people,  and  will  keep  pace  with  their  increase 
and  improvement.  This  was  the  case  with  this  very 
class  of  ministers  in  the  western  part  of  New  York, 
who  "became  our  most  influential  pastors.  If,  on  the 
other  hand,  a  man  showed  himself  incapable  of  more 
extensive  labor,  he  would  have  still  his  secular  calling 
to  fall  back  upon,  if  indeed  by  the  honest  exercise  of  it 
he  had  not  already  procured  for  himself  a  competence. 
Every  church  would  thus  have  within  itself  the  means 
of  extension,  eveiy  one  would  "  be  a  fruit-tree,  bearing 
fruit  after  its  kind,  whose  seed  is  in  itself,"  by  which  the 
surrounding  waste  would  be  reclaimed  from  barrenness. 

But  it  may  be  said  that  in  thus  doing  we  degrade 
the  ministry,  by  associating  its  professional  functions 
with  the  labor  of  men's  hands,  with  mean  and  servile 
occupations. 

To  this  we  would  reply  as  follows  : 

1.  Who  is  it  in  the  first  instance,  appointed  labor  as 
the  portion  of  man  ?  and  shall  we  who  profess  to  be  his 
servants,  call  his  appointment  degrading,  or  mean,  or 
servile  ?  Shall  a  Christian  look  with  disdain  upon 
ninety-nine  hundredths  of  his  fellow-men,  because  they 
labor  with  their  hands  ?  Shall  a  minister  wasting 
away  with  dyspepsia,  the  result  of  physical  inertia,  de- 
spise his  brother,  who  by  obeying  the  laws  of  his  Maker 
is  hale,  hearty,  cheerful  and  happy  ?  Shall  a  man  who 
is  living  at  ease,  call  that  labor  degrading  by  which 
alone  the  means  of  his  support  are  provided  ? 

2.  If  this  be  degrading,  then  the  church  of  Christ 


66  BENEFIT    OF    MANUAL    LABOR. 

and  its  ministers  were  degraded  by  its  Founder  himself. 
He  chose  the  apostles,  the  foundations  of  his  church, 
from  the  ranks  of  fishermen,  and  we  see  from  several 
incidents  in  the  Evangelists,  that  they  labored  at  their 
calling  after  they  were  set  apart  to  their  apostolic  office. 
Paul,  chosen  last  of  the  apostles,  supported  himself,  in 
part,  by  tent-making.  Unless,  then,  we  repudiate  the 
whole  early  example  of  the  apostolic  church,  we  must 
agree  that  working  with  a  man's  hands  is  no  disqualifi- 
cation to  a  minister  of  Christ. 

We  fear  that  the  partial  prevalence  of  the  opinion 
that  it  is  in  some  sense  degrading  for  a  minister  of  the 
gospel  to  labor  with  his  hands,  is  the  cause  of  much  of 
the  ill  health  which  afflicts  the  ministry.  To  preach  a 
sermon  of  half  an  hour  in  length  two  or  three  times  a 
week,  should  not  certainly  break  down  the  health  of 
any  man.  The  want  of  physical  exercise  will,  however, 
break  down  any  one.  It  would  be  greatly  for  the  ad- 
vantage of  the  ministry,  both  intellectually  and  spirit- 
ually, if  we  had  a  greater  number  of  vigorous,  healthy 
men,  hard-handed,  and  accustomed  to  exposure  in  the 
open  air.  They  would  find  themselves,  in  consequence 
of  out-door  exercise,  much  better  prepared  for  study, 
able  to  endure  more  earnest  and  protracted  labor  in  the 
ministry,  and  every  power  which  they  possess  would  be 
worth  much  more  to  them  and  to  the  church,  than  it  is 
at  present. 

I  do  not  know  that  I  can  close  this  paper  more  appo- 
sitely, than  by  inserting  a  passage  in  the  life  of  the  late 
Dr.  Alexander,  of  Princeton,  one  of  the  most  learned 
and  able  teachers  of  theology,  and  one  of  the  most  elo- 
quent preachers,  that  this  country  has  produced. 


MR.    SHELBURNE's    NARRATIVE.  67 

"  Mr.  Yarborough  took  occasion  to  inform  us  that 
there  was  a  Baptist  preacher  in  his  employment  as  a 
millwright,  who  would  be  at  the  house  as  soon  as  his 
work  was  finished.  Accordingly  about  the  dusk  of  the 
evening,  an  old  man  in  coarse  garb,  with  leathern  apron, 
and  laden  with  tools,  entered  the  house  and  took  his 
seat  on  the  stairs.  Neither  Mr.  Grigsby  nor  I  had  ever 
been  acquainted  with  uneducated  preachers,  and  we 
were  struck  with  astonishment  that  this  carpenter 
should  pretend  to  preach.  When  we  retired,  Mr.  Shel- 
burne,  such  was  his  name,  was  put  into  the  same  room 
with  us.  I  felt  an  avidity  to  question  him  respecting 
his  call  to  the  ministry,  taking  it  for  granted  that  the 
old  man  was  ignorant.  I  therefore  began  by  asking  him 
what  he  considered  a  call  to  the  ministry.  Mr.  Shel- 
burne  perceived  the  drift  of  my  question,  and  instead 
of  giving  a  general  answer,  proceeded  to  a  narrative  of 
his  own  experience,  and  to  state  the  circumstances 
which  led  him  to  suppose  that  God  had  called  him  to  be 
a  preacher.     The  substance  of  his  story  was  as  follows : 

"  '  I  was  born  in  one  of  the  lower  counties  of  Virginia, 
and  when  young  was  put  to  learn  the  carpenter's  trade. 
Until  I  was  a  man  grown  and  had  a  family,  I  never 
heard  any  preaching  but  from  ministers  of  the  Estab- 
lished Church,  and  did  not  even  know  that  there  were 
any  others.  About  this  time  came  into  the  neighbor- 
hood a  Presbyterian  minister,  by  the  name  of  Martin, 
whom  I  went  to  hear;  and  before  he  was  done,  I  was 
convinced  that  I  was  in  a  lost  and  undone  condition. 
He  made  no  stay,  and  I  heard  no  more  of  him.  But  a 
wound  had  been  left  in  my  conscience  which  I  knew  not 
how  to  get  healed,  and  no  one  about  me  could  give  any 


68  ME.    SHELBURNE'S    NARRATIVE. 

valuable  advice  as  to  a  cure.  I  went  from  day  to  day 
under  a  heavy  burden,  bewailing  my  miserable  state, 
till  at  length  my  distress  became  so  great  that  I  could 
neither  eat  nor  sleep  with  any  peace  or  comfort.  My 
neighbors  said  I  was  falling  into  melancholy  or  going 
mad,  but  not  one  of  them  had  any  knowledge,  from  ex- 
perience, of  the  nature  of  my  distress.  Thus  I  continued 
mourning  over  my  miserable  case  for  weeks  and  months. 
I  was  led,  however,  to  read  constantly  in  the  Bible  ; 
but  this  rather  increased  than  lessened  my  distress  ; 
until  one  Sunday  evening  I  saw,  as  clearly  as  I  ever  saw 
any  thing,  how  I  could  be  saved  through  the  death  of 
Christ.  I  was  filled  with  comfort,  and  yet  sorrow  for 
my  sins  flowed  more  copiously  than  ever.  I  praised 
God  aloud,  and  immediately  told  my  wife  that  I  had 
found  salvation  ;  and  when  any  of  my  neighbors  came 
to  see  me,  I  told  them  of  the  goodness  of  God,  and  what 
he  had  done  for  my  soul,  and  how  he  had  pardoned  all 
my  sins.  As  I  spoke  freely  of  the  wonderful  change  I 
had  experienced,  it  was  soon  noised  abroad,  and  many 
came  to  see  me,  and  to  hear  an  account  of  the  matter 
from  my  own  mouth. 

"  '  On  Sabbath  evenings  my  house  would  be  crowded, 
and  when  I  had  finished  my  narrative  I  was  accustomed 
to  give  them  a  word  of  exhortation.  And  as  I  could  be 
better  heard  when  standing,  I  stood  and  addressed  my 
neighbors,  without  any  thought  of  preaching.  After 
proceeding  for  some  time  in  this  way,  I  found  that 
several  others  began  to  be  awakened  by  what  they 
heard  from  me,  and  appeared  to  be  brought  through 
the  new  birth  much  as  I  had  been.  This  greatly  en- 
couraged me   to   proceed   in   my   work,  and  God  was 


MR.     SHELBURNE'S    NARRATIVE.  69 

pleased  to  bless  my  humble  labors  to  the  conversion  of 
many.  All  this  time  I  did  no  more  than  relate  my 
own  experience,  and  then  exhort  my  neighbors  to  seek 
unto  the  Lord  for  mercy. 

"  '  Thus  was  I  led  on  from  step  to  step,  until  at  length 
I  actually  became  a  preacher,  without  intending  it. 
Exercised  persons  would  frequently  come  to  me  for 
counsel,  as  I  had  been  the  first  among  them  to  expe- 
rience the  grace  of  God  ;  and  that  I  might  be  able  to 
answer  their  questions  I  was  induced  to  study  the  Bible 
continually ;  and  often  while  at  work  particular  pass- 
ages would  be  opened  to  my  mind  ;  which  encouraged 
me  to  hope  that  the  Lord  had  called  me  to  instruct 
those  that  were  more  ignorant  than  myself ;  and  when 
the  people  would  collect  at  my  house,  I  explained  to 
them  those  passages  which  had  been  opened  to  my  mind. 
All  this  time  I  had  no  instruction  in  spirtual  matters 
from  any  man,  except  the  sermons  which  I  heard  from 
Mr.  Martin.  But  after  a  few  years  there  came  a  Bap- 
tist preacher  into  our  neighborhood,  and  I  found  that 
his  doctrine  agreed  substantially  with  my  experience, 
and  with  what  I  had  learned  out  of  the  Bible.  I  trav- 
eled about  with  him,  and  was  encouraged  by  him  to  go 
on  in  the  exercise  of  my  gift  of  public  speaking,  but  was 
told  by  him  that  there  was  one  duty  which  I  was  re- 
quired to  perform,  which  was  that  I  should  be  baptized 
according  to  the  command  of  Christ.  And  as  we  rode 
along  we  came  to  a  certain  water,  and  I  said,  See,  here 
is  water,  what  doth  hinder  me  to  be  baptized  ?  Upon 
which  we  both  went  down  into  the  water,  and  he  bap- 
tized me  by  immersion  in  the  name  of  the  Father,  the 
Son,  and  the  Holy  Ghost.     From  that  time  I  have  con- 


70  DR.     ALEXANDER'S    OPINION 

tinued  until  this  day,  testifying  to  small  and  great,  to 
white  and  black,  repentance  toward  God  and  faith  in 
our  Lord  Jesus  Christ  ;  and  not  without  the  pleasure 
of  seeing  many  sinners  forsaking  their  sins  and  turning 
unto  God. 

"  '  Now/  said  he,  '  you  have  heard  the  reasons  which 
induce  me  to  believe  that  God  has  called  me  to  preach 
the  gospel  to  the  poor  and  ignorant.  I  never  consider 
myself  qualified  to  instruct  men  of  education  and  learn- 
ing. I  have  always  felt  badly  when  such  have  come  to 
hear  me.  But  as  for  people  of  my  own  class,  I  be- 
lieved that  I  could  teach  them  many  things  which  they 
needed  to  know  ;  and  in  regard  to  such  as  had  become 
pious,  I  was  able,  by  study  of  the  Bible  and  medita- 
tion, to  go  before  them,  so  that  to  them  also  I  could  be 
in  some  measure  a  guide.  I  lament  my  want  of  learn- 
ing, and  am  deeply  convinced  that  it  is  useful  to  the 
ministry  of  the  gospel  ;  but  it  seems  to  me  that  there 
are  different  gifts  now  as  of  old,  and  one  man  may  be 
suited  to  one  part  of  the  Lord's  work,  and  another  to 
another  part.  And  I  do  not  know  but  that  poor  and 
ignorant  people  can  understand  my  coarse  and  familiar 
language  better  than  the  discourses  of  the  most  learned 
and  eloquent  men.  I  know  their  method  of  thinking 
and  reasoning,  and  how  to  make  things  plain  by  illus- 
trations and  comparisons  adapted  to  their  capacities  and 
their  habits.' 

"  When  the  old  millwright  had  finished  his  narrative, 
I  felt  much  more  inclined  to  doubt  my  own  call  to  the 
ministry,  than  that  of  James  Shelburne.  Much  of  the 
night  was  spent  in  this  conversation,  while  my  com- 
panion was  enjoying  his  usual  repose.    We  talked  freely 


OF     1IR.    SHELBURNE.  71 

about  the  doctrines  of  religion,  and  were  mutually  grati- 
fied at  finding  how  exactly  our  views  tallied.  From 
this  night  James  Shelburne  became  an  object  of  my 
high  regard,  and  he  gave  abundant  testimony  of  his 
esteem  for  me.  "Whenever  I  visited  that  part  of  the 
country,  he  was  wont  to  ride  many  miles  to  hear  me 
preach,  and  was  pleased  to  declare  that  he  had  never 
heard  any  of  the  ministers  of  his  own  denomination 
with  whose  opinions  he  could  so  fully  agree  as  with 
mine.  I  had  the  opportunity  of  hearing  him  preach 
several  times,  and  was  pleased  not  only  with  the  sound- 
ness of  his  doctrine,  but  the  unaffected  simplicity  of  his 
manner.  His  discourses  consisted  of  a  series  of  judicious 
remarks  expressed  in  the  plainest  language,  and  in  a 
conversational  tone,  until  he  became  by  degrees  warmed 
by  his  subject,  when  he  fell  into  a  singing  tone,  but 
nothing  like  what  was  common  with  almost  all  Baptist 
preachers  of  the  country  at  that  time.  As  he  followed 
his  trade  from  day  to  day,  I  once  asked  him  how  he 
found  time  to  study  his  sermons  ;  to  which  he  replied, 
that  he  could  study  better  at  his  work,  with  his  hammer 
in  his  hand,  than  if  shut  up  and  surrounded  with  books. 
When  he  had  passed  the  seventieth  year  of  his  age  he 
gave  up  work,  and  devoted  himself  entirely  to  preach- 
ing. Being  a  man  of  firm  health,  he  traveled  to  a  con- 
siderable distance  and  preached  nearly  every  day.  On 
one  of  these  tours,  after  I  was  settled  in  Charlotte 
county,  I  saw  him  for  the  last  time.  The  old  man  ap- 
peared to  be  full  of  zeal  and  love,  and  brought  the 
spirit  of  the  gospel  into  every  family  which  he  visited. 
He  was  evidently  ripening  for  heaven,  and  accordingly, 
not  long  after,  he  finished  his  course  with  joy." 


72  OBJECTIONS    ANSWERED. 

XIV. 

"WHAT  SHOULD  BE  DONE  TO  IMPROVE  OUR  MINISTRY. — EDUCATION  OP  OUR 
CHILDREN. — MINISTERS'  DUTY  IN  THIS  MATTER. — HIGHER  EDUCATION 
FOR  THOSE  DESIGNED  FOR  IT. — THEOLOGICAL  SEMINARIES. — THESE 
VIEWS   EMINENTLY   FAVORABLE   TO   MINISTERIAL   EDUCATION. 

It  will,  however,  be  said,  Supposing  this  to  be  so,  we 
have  nothing  to  do  for  ministerial  education,  and  we 
must  leave  the  ministry  in  the  hands  of  men  who  are 
unable  to  instruct  an  intelligent  audience.  We  shall 
have  none  but  ignorant  people  to  hear  us,  and  the  cause 
of  Christ  will  sink  into  contempt. 

To  this  objection  we  reply, 

1.  It  is  by  no  means  to  be  taken  for  granted  that 
God  calls  by  his  grace  none  but  ignorant  and  imbecile 
men.  He  requires  the  labor  of  all,  learned  and  un- 
learned, wise  and  unwise,  and  he  makes  some  of  all 
ranks  the  heirs  of  salvation.  If  all  men  of  consistent 
piety,  who  were  also  apt  to  teach,  felt  their  obligations 
to  labor  for  God  in  the  ministry,  the  proportion  of  able 
and  educated  ministers  would  be  greater  than  it  is  at 
present.  The  ablest  and  most  learned  man  among  us,  a 
most  devoted  pastor,  and  an  author  whose  writings  take 
their  place  among  the  noblest  productions  of  consecrated 
genius,  whose  services  have  been  eagerly  sought  for  by  a 
dozen  literary  and  theological  institutions,  was  called  to 
the  ministiy  from  the  bar.  One  of  the  most  distin- 
guished Judges  of  one  of  our  southern  States  is  also  a 
minister  of  the  gospel,  who,  when  the  professional  du- 
ties of  the  week  are  closed,  dispenses  on  the  Sabbath 
the  word  of  eternal  life  to  his  perishing  fellow-men. 

2.  We  should  pay  special  attention  to  the  education 


TRAINING    OF    CHILDREN.  73 

of  our  children.  If  we  have  but  little  to  give  them,  it 
is  vastly  better  to  spend  that  little  in  intellectual  cul- 
tivation, than  to  hoard  it  up,  and  leave  it  to  them  after 
our  death.  The  father  of  Daniel  Webster,  though  a 
poor  man,  gave  to  his  son  all  the  advantages  of  educa- 
tion in  his  power.  The  result  is  known  to  the  world, 
and  a  century  will  elapse  before  it  is  forgotten.  Sup- 
pose he  had  hoarded  up  the  few  hundred  dollars  which 
this  education  cost,  and  left  it  to  him  by  will,  neither  the 
father  nor  son  might  ever  have  been  heard  of  beyond  a 
limited  neighborhood  in  New  Hampshire.  We  are  bound 
to  bring  up  our  children  for  God,  and  therefore  we  are 
under  obligation  to  confer  upon  them  every  advantage 
which  will  render  them  useful  in  his  service. 

We  should  pray  not  only  for  their  conversion,  but  for 
their  usefulness  in  the  cause  of  Christ.  It  is  God  who 
confers  gifts,  and  He  it  is  who  confers  the  disposition  to 
use  those  gifts  for  the  benefit  of  his  church.  We  should 
by  precept  and  example,  teach  our  children  the  worth- 
lessness  of  all  sublunary  honor,  of  the  wealth  that 
perishes,  and  indeed  of  every  thing  else  but  the  favor  of 
God.  Were  we  to  do  this,  we  should  find  them  by  mul- 
titudes pressing  into  the  ministry,  and  willing  to  sur- 
render the  hope  of  earthly  distinction  for  the  blessing 
which  God  bestows  upon  those  who  serve  him  faithfully 
in  the  gospel  of  his  Son. 

3.  Ministers  of  the  gospel  have  here  a  special  duty 
to  perform.  By  calling  out  and  cultivating  retired  and 
diffident  talent,  they  might  turn  the  attention  of  mul- 
titudes to  their  duty  in  this  respect.  But  this  is  not 
all.  Of  those  who  may,  in  various  degrees,  be  useful  in 
ministerial  labor,  but  a  few  may,  perhaps,  be  found,  who 

4 


74  AIDING     CANDIDATES 

have  the  means  or  opportunity  for  entering  upon  a  pro- 
tracted course  of  education.  Others  with  decided  talent 
for  addressing  men,  have  no  disposition  or  ability  for 
abstract  study.  They  may  be  driven  through  it,  but 
they  derive  from  it  but  very  small  benefit.  The  gifts 
and  callings  of  God  are  without  repentance.  When  God 
has  designed  a  man  for  one  kind  of  work,  we  can  not  ren- 
der him  successful  in  another  by  any  course  of  training. 
These  plain  truths  should  be  always  borne  in  mind,  in 
all  the  efforts  we  make  for  the  improvement  of  others. 

But  what  may  a  minister  do  for  such  persons  as  he 
finds  endowed  with  means  of  usefulness,  but  who  are, 
for  various  reasons,  unable  to  pursue  a  protracted  course 
of  study  ?  He  may  do  for  them  what  will  be  of  ines- 
timable value.  He  may  direct  them  to  the  reading  of 
the  best  books.  He  may  spend  an  hour  with  them  once 
or  twice  a  week,  to  ascertain  their  progress,  and  aid  them 
in  their  difficulties.  He  may  teach  them  how  to  study 
the  Word  of  God.  He  may  instruct  them  in  the  art  of 
making  a  sermon.  He  may  teach  them  how  to  make  a 
skeleton  of  a  discourse,  and  criticise  their  skeletons  for 
them.  He  may  send  them  to  proper  preaching  juaces, 
and  go  with  them  to  observe  their  manner  of  address. 
He  may  show  them  their  faults,  and  teach  them  the 
manner  in  which  they  may  be  corrected.  He  may  take 
them  with  him  to  visit  the  sick  and  afflicted,  to  attend 
funerals,  and  send  them  to  take  the  lead  in  conference 
meetings.  And,  while  doing  this,  he  may  give  them  the 
results  of  his  own  experience,  and  the  benefits  of  his  own 
mistakes  and  failures. 

No  one  can  tell  the  advantage  of  such  a  course  as 
this  to  a  young  man  who  has  a  talent  for  the  ministry, 


FOB    THE    MINISTBY.  75 

and  can  avail  himself  of  no  other  resources.  If  our 
ministers  had  always  two  or  three  young  men  in  this 
sort  of  training,  our  ministry  would  be  immeasur- 
ably increased  in  number,  and  improved  in  quality. 
Dr.  Stillman,  Dr.  Baldwin,  Dr.  Staughton,  and  Dr. 
Chaplin,  in  this  manner  were  the  means,  before  any 
Institutions  were  established,  of  doing  immense  service 
to  the  rising  ministry.  Nor  would  the  advantage  be  all 
on  one  side.  Much  of  a  minister's  duty  might  profit- 
ably be  devolved  on  such  temporary  assistants.  He 
might  fill  his  whole  vicinity  with  Sabbath-schools, 
Bible-classes,  and  preaching-places,  which  would  add 
greatly  to  the  power  of  his  church,  and  bring  home 
many  sons  to  glory.  To  assist  the  studies  of  others 
would  also  add  greatly  to  his  own  stores  of  knowledge. 
He  would  be  stimulated  to  study  more  intently  himself, 
and  would  enrich  his  own  mind  fully  as  much  as  he 
would  enrich  the  minds  of  others.  Let  our  brethren 
who  have  enjoyed  the  advantages  of  higher  education, 
ask  themselves  whether  they  have  not  a  duty  of  this 
nature  to  discharge  to  their  younger  brethren.  A 
general  effort  of  this  kind  would  be  of  invaluable  benefit 
to  our  churches. 

Again,  there  are  others  whose  tastes,  abilities,  and 
opportunities,  point  to  the  acquisition  of  more  extended 
education.  When  this  is  granted  in  the  providence  of 
God.  a  man  must  have  but  small  knowledge  of  himself, 
if  he  does  not  improve  himself  to  the  utmost.  We 
have  Colleges  and  Theological  Schools  in  abundance, 
where  he  may  enjoy  every  advantage  for  study.  These 
seminaries  present  opportunities  for  improvement  and 
cultivation,  of  which,  if  he  do  not  avail  himself,  he 


76  THEOLOGICAL    SEMINARIES. 

must  have  a  reason  which  will  justify  himself  at  the  bar 
of  God.  But  let  him  remember  that  these  can  not 
make  him  a  minister  of  Jesus  Christ.  They  confer 
none  of  the  qualifications  which  Christ  has  required. 
They  are  merely  accessories  which  may  give  increased 
efficiency  to  the  essential  qualifications.  But  if  he 
change  the  accessory  into  the  principal  he  may  be  a 
good  lecturer,  an  eloquent  orator,  or  a  neat  essayist, 
yet  he  will  not  be  a  good  minister  of  Jesus  Christ. 

I  may,  perhaps,  be  permitted  to  say  a  word  respecting 
our  Theological  Seminaries.  They  are  all  fashioned 
after  the  same  model,  the  Seminary  at  Andover.  This 
is  an  excellent  institution,  but  it  is  no  heresy  to  say, 
that  it  is  not  probably  perfect,  or  if  perfect  for  Congre- 
gationalists,  that  it  is  not  of  necessity  perfect  for  Bap- 
tists. Our  views  of  the  ministry,  and  the  conditions  of 
our  denomination,  are  not  those  of  Congregationalists. 
Would  it  not  be  worth  while  for  some  one  to  take  up 
this  whole  subject  and  examine  it  anew,  and  show  what 
is  needed  in  order  to  render  these  institutions  far  more 
effective,  by  adapting  them  to  our  own  wants,  and  our 
own  peculiar  exigences  ?  At  present,  the  number  of 
young  men  whom  they  educate,  in  comparison  with 
our  needs,  is  but  a  drop  in  the  bucket,  while  the 
expense  to  the  denomination,  of  each  graduate,  is  very 
great.  Could  they  not  be  popularized  ?  Could  they 
not  so  arrange  their  instruction  as  to  render  it  service- 
able to  men  of  different  degrees  of  preparation  ?  In- 
stead of  educating  eight,  ten,  or  twelve,  annually,  could 
they  not  educate  fifty  or  a  hundred  ?  With  due  at- 
tention to  learning,  could  they  not  also  labor  to  make 
pteachers — men  of  popular  address,  capable  of  "  think- 


NEED    OF    INCREASED    EFFICIENCY.        77 

ing  on  their  legs,"  and  able  to  move  an  audience  by- 
solemn,  earnest,  stirring,  and  persuasive  address  ?  Our 
present  means  for  educating  ministers  are  certainly  not 
so  successful  as  to  preclude  the  inquiry,  whether  they 
might  not  be  rendered,  with  the  same  expense,  vastly 
more  efficient.  Is  it  not  worth  while  to  ask  two  very 
simple  questions,  first,  What  do  we,  the  Baptists  of  the 
United  States,  really  need  ?  and  secondly,  By  what 
means  may  our  needs  be  best  supplied  ?  I  shall  not 
pretend  to  answer  these  questions,  but  I  say  that  he 
who  will  answer  them  successfully,  will  do  a  great  serv- 
ice to  the  denomination. 

If,  then,  it  be  said,  that  these  views  are  opposed  to 
an  educated  ministry,  we  reply  : 

1.  Is  it  opposition  to  an  educated  ministry,  to  affirm 
that  every  man  whom  God  calls  to  the  ministry  should 
cultivate  himself,  just  so  far  as  G-od  has  given  him  the 
opportunity  ?  Is  it  opposition  to  an  educated  ministry 
to  urge  every  minister  to  labor  to  improve  to  the  utmost 
his  younger  brethren,  in  whom  he  perceives  gifts  for 
usefulness  ?  Is  it  opposition  to  an  educated  ministry 
to  labor  to  improve  the  hundred  instead  of  only  the 
ten  ?  All  that  we  propose  is  this,  that  eveiy  one  be 
encouraged  to  enter  upon  this  work  who  possesses  the 
qualifications  which  the  New  Testament  has  established, 
and  that  every  one  who  enters  upon  this  work  be  urged 
and  aided  to  give  himself  all  the  means  of  improvement 
which  the  providence  of  God  places  in  his  power. 

2.  If  it  be  said  that  the  apostle  Paul  urges  Timothy 
and  Titus  to  give  attention  to  doctrine,  or  learning,  or 
study,  we  answer,  very  good,  we  do  the  same.  He 
advises  those  who  have  devoted  themselves  to  the  min- 


78  EDUCATION    OF    THE    MANY. 

istry  to  improve  themselves  to  the  utmost.  We  urge 
this  as  strongly  as  he  has  done  it.  A  man  would  never 
he  apt  to  teach  who  did  otherwise.  This  is,  however,  a 
very  different  thing  from  prescribing  any  amount  of 
classical  learning  as  a  necessary  qualification  in  a  can- 
didate for  the  ministry.  Horace,  Virgil,  Homer,  iEschy- 
lus,  and  Euclid,  were  as  well  known  to  the  apostle  as 
to  us.  But  does  he  make  the  study  of  these  authors  a 
prerequisite  to  admission  to  the  work  of  preaching  the 
gospel  of  regeneration  ?  We  say,  let  every  one  im- 
prove himself  as  far  as  Grod  gives  the  opportunity,  but 
we  dare  not  prescribe  any  qualification  for  the  ministiy 
which  inspiration  has  not  prescribed. 

3.  Which  has  the  appearance  of  opposition  to  an 
educated  ministry,  an  effort  to  educate  the  whole  min- 
istry, so  far  as  it  is  practicable,  or  an  effort  to  educate 
some  twenty  or  thirty  a  year,  and  leave  the  thousand 
unprovided  with  any  means  of  cultivation  ?  Do  not 
the  multitude,  whose  advantages  have  been  small,  need 
our  aid  in  this  respect  more  than  those  who  have 
already  received  the  advantages  of  a  liberal  education  ? 
While  we  provide  for  the  one  class,  shall  the  larger 
class  be  wholly  neglected  ?  If  education  is  good  for  a 
part,  is  it  not  good  for  the  whole  ministry  ? 

4.  But  in  this  respect,  there  need  be  no  controversy 
or  unkindness.  If  some  consider  it  their  duty  to  labor 
for  the  good  of  the  few,  they  surely  can  not  be  grieved 
with  us,  if  we  desire  to  labor  for  the  many.  If  some 
men  labor  for  colleges,  they  surely  would  not  disparage 
the  motives  of  those  who  labor  for  common  schools  and 
academies,  without  which  colleges  themselves  could  not 
exist.     So  while  some  are  laboring  for  seminaries,  as  it 


DUTY    OF     PERSONAL    EFFORT.  79 

is  said,  "  of  a  high  order,"  they  will,  of  course,  look 
kindly  on  those  who  desire  to  introduce  to  the  ministry 
every  one  whom  God  has  called,  and  to  give  to  every 
one  all  the  advantages  which  God  has  placed  in  our 
power. 


XV. 

UNIVERSAL  OBLIGATION  RESTING  ON  ALL  THE  DISCIPLES  OP  CHRIST  TO 
LABOR  PERSONALLY  FOR  HIM. — SUNDAY  SCHOOLS. — COLPORTEURS. — 
GENERAL   INEFFICIENCY   OF   PROFESSORS   OF   RELIGION. 

I  have  already  extended  these  notes  on  the  subject 
of  the  ministry  very  far  beyond  my  intention.  It  is 
time  to  bring  them  to  a  close. 

To  sum  up  what  we  have  said,  in  a  few  words.  We 
believe  that  every  individual  whom  God  has  called  by 
his  grace  is  under  the  most  solemn  and  imperative  obli- 
gations to  labor  not  only  indirectly  but  directly,  for  the 
extension  of  the  cause  of  Christ.  Ko  man  can  be 
religious,  unless  he  be  a  religionist.  To  this  work  he 
must  consecrate  his  whole  being,  and  this  work  he  can 
not  delegate  to  another. 

In  this  work  there  are  various  departments  of  service, 
each  one  having  his  own  gift,  one  after  this  manner, 
and  another  after  that.  To  suppose  Christ  to  call  a 
man  to  be  his  servant,  and  have  nothing  for  him  to  do, 
is  absurd.  Among  these  gifts  is  aptness  to  teach,  or  a 
power  bestowed,  in  different  degrees,  to  address  men  on 
the  subject  of  their  souls'  salvation.  On  some  men  this 
gift  is  bestowed  so  largely  that  they  are  called  to  devote 
their  whole  time  to  this  service.  On  others  it  is  less 
largely  bestowed,  and  these  may  very  properly  combine 


80      CHRISTIAN    INFLUENCE    DECLINING. 

labor  in  the  ministry  with  some  secular  pursuit.  It  is 
surely  sufficiently  common  for  a  man  to  begin  with  the 
ministry  and  end  by  uniting  it  with  a  secular  calling  ; 
why  may  not  a  man,  with  equal  propriety,  commence 
with  a  secular  calling,  and  end  by  combining  with  it 
the  work  of  the  ministry  ? 

That  this  is  the  apostolic  plan,  is,  I  think,  evident  to 
any  one  who  will  candidly  read  the  New  Testament. 
That  this  view  of  the  ministry  is  according  to  the  mind 
of  the  Spirit,  is,  I  think,  evident  from  the  success  that 
has  attended  it  wherever  it  has  been  adopted,  whether 
in  heathen  or  in  Christian  lands.  It  is  in  vain  to  say 
that  to  adopt  these  views  is  to  place  ourselves  in  oppo- 
sition to  the  public  opinion  of  the  world,  and  of  the 
various  denominations  of  Protestant  Christianity.  The 
opinions  and  practice  of  Protestant  Christianity  are  by 
no  means  as  sure  a  guide  as  the  precepts  and  examples 
of  the  New  Testament.  It  can  scarcely  be  denied  that, 
at  the  present  moment,  Christianity  is  everywhere  los- 
ing its  hold  ujpon  the  masses  of  the  population,  Our 
ministry  and  our  houses  of  worship  are  becoming  the 
ministry  and  the  houses  of  worship  of  the  rich  and  the 
educated,  while  the  whole  body  of  the  people  is  uncared 
for  and  forgotten.  Jesus  Christ  taught  us  that  one  of 
the  evidences  of  his  divine  mission  was,  that  to  the  poor 
the  gospel  was  preached.  If  we  do  not  preach  to  the 
poor  as  well  as  to  the  rich,  we  lose  this  badge  of  disci- 
pleship.  Shall  we  then  follow  the  example  of  a  declin- 
ing Christianity,  or  shall  we  tread  in  the  footsteps  of  the 
Master  ? 

The  fact  is,  if  we  must  speak  the  truth,  almost  all 
our  denominations  are  sinking:  down  into  the  belief  that 


UNCOMMISSIONED    MESSENGERS.  81 

all  the  direct  work  for  the  conversion  of  the  world  is  to 
he  done  hy  the  ministry  ;  thus  making  a  broad  distinc- 
tion between  the  clergy  and  the  laity  (I  use  these 
terms,  not  because  I  approve  of  them,  but  because  they 
are  so  much  in  vogue).  We  are  coming  to  think  the 
minister  is  to  do  the  work  of  the  Lord,  and  the  business 
of  the  private  brother  is  simply  to  pay  him  for  it.  I  say 
we  are  coming  to  this  belief,  ive  have  not  yet  exactly 
arrived  at  it.  Our  Sabbath-schools  form  an  exception. 
It  is  still  held  that  the  uncommissioned  messengers  of 
Christ  may,  and  ought  to  labor  here.  But  these  are 
conducted  mainly  by  the  young,  especially,  as  I  have 
before  remarked,  by  young  women.  Had  it  not  been 
for  Richard  Raikes,  I  do  not  see  what  employment 
could  have  been  found  for  our  young  disciples.  But,  as 
it  is,  as  a  Christian  advances  in  age  he  gradually  leaves 
even  this  service,  and  thus  this  work  really  finds  employ- 
ment for  but  a  small  portion  of  the  Lord's  host. 

Another  exception  is  in  the  case  of  colportage.  It  is 
strange  that  we  are  governed  so  much  by  names.  The 
introduction  of  a  French  word  has  here  wrought  almost 
a  miracle.  A  colporteur  is  generally  a  man,  as  our 
Episcopalian  brethren  would  say,  not  in  holy  orders, 
who  travels  from  town  to  town,  and  goes  from  house  to 
house  to  distribute  tracts,  converse  with  families,  hold 
religious  meetings,  and  by  every  means  but  formally 
taking  a  text  and  pronouncing  the  benediction,  does 
precisely  the  work  of  a  minister.  He  is  to  all  intents 
and  purposes  a  lay  preacher.  Yet,  call  him  a  lay 
preacher,  and  thousands  would  tremble  for  the  respect- 
ability of  the  ministry.  Call  him  a  colporteur,  and 
every  one  subscribes  to  sustain  him,  and  all  acknowl- 

4* 


82  CAUSE    OF    SPIRITUAL    DECAY. 

edge  that  his  agency  is  of  vital  importance  to  the  church 
of  Christ. 

Yet  this  work  is  confined  to  young  men,  frequently 
to  illiterate  men,  to  foreigners,  and  in  general  to  those 
whose  time  can  be  rjurcliased  at  the  cheapest  rate. 
What  would  our  merchants  and  lawyers  and  men  of 
property  and  worldly  standing  think  if  we  should  urge 
them  to  undertake  this  same  labor  ?  What  would 
they  say  if  we  should  ask  them  to  spend  their  vacations 
and  intervals  of  leisure  in  the  summer  months  in  doing 
substantially  the  labor  of  a  colporteur,  or  to  use  the 
offensive  term,  of  a  lay  preacher  ?  They  would  tell  us 
they  will  give  their  money.  Yes,  but  Grod  requires  not 
your  money  but  yourselves.  And  how  much  of  your 
money  do  you  give  ?  Why,  two  or  three  men  worth 
some  hundreds  of  thousands  apiece,  will  unite  in  sup- 
porting one  such  laborer,  when  they  might  each  one 
support  ten  or  twenty,  by  denying  themselves  of  some 
expenditure  for  useless  and  soul-destroying  luxury. 

The  fact  is  that  our  most  intelligent,  able,  middle- 
aged,  private  brethren  have  little  to  do,  and  they  do 
little.  This  broad  distinction  which  has  grown  up 
between  them  and  the  ministry,  has  reduced  their  effort 
for  the  cause  of  Christ  to  its  minimum.  Our  lawyers, 
merchants,  men  of  business  in  the  several  departments 
of  active  life,  our  teachers  and  professors  have  no  spirit- 
ual work  before  them  beyond  caring  for  their  own  souls. 
Hence  their  piety  languishes,  they  become  entangled  in 
the  world,  they  follow  its  customs,  they  adopt  its  max- 
ims, they  share  in  its  amusements,  simply  because  they 
have  no  spiritual  work  to  do  by  which  their  religious 
principles  may  be  invigorated.     Let  any  one  look  over 


RIGHTS    AND    DUTIES.  83 

one  of  our  churches  at  a  communion  season,  especially- 
over  an  old  and  wealthy,  and,  as  it  is  called,  a  most  re- 
spectable church,  and  say  whether  in  what  I  have  said 
I  have  overstated  the  facts.  Monopoly  is  a  curse,  either 
in  state  or  church.  This  growing  monopoly  must  be 
broken  up,  or  the  whole  church  will  sink  into  fatal 
worldliness. 

The  private  brethren  of  the  church  have  rights. 
Jesus  Christ  has  called  them  to  be  his  servants,  and  he 
has  conferred  on  every  one  the  privilege  of  working  in 
his  vineyard,  and  has  promised  to  each  laborer  a  rich 
reward.  He  has  given  to  each  servant  some  particular 
gift,  and  permitted  him  to  use  that  gift  for  him.  Of 
this  right  no  man,  or  body  of  men,  or  ecclesiastical  au- 
thority may  deprive  him.  Every  Christian  is  Christ's 
freeman,  and  he  has  a  right  to  labor  for  Christ  in  any 
place  where  his  Master  opens  a  door,  and  he  is  to  seek 
diligently  to  ascertain  where  the  door  is  opened  for 
him. 

If  the  private  brethren  of  our  churches  have  rights, 
then  it  follows  that  they  have  also  duties.  If  Christ 
has  given  them  the  right  to  labor  for  him,  then  he  has 
imposed  upon  them  the  corresponding  duty.  It  is  the 
imperative  duty  of  every  brother  who  has  any  power  of 
public  address  to  use  it  for  Christ.  You  say  that  you 
have  not  this  gift.  Did  you  ever  try  ?  When  you 
was  first  converted  you  had  it,  and  was  willing  at  all 
times  to  tell  men  of  the  excellency  of  Christ.  Had  you 
continued  to  do  so,  like  James  Shelburne,  you  would 
now  have  become  a  Christian  of  a  very  different  charac- 
ter from  what  we  now  behold.  You  have  so  long 
buried  your  talent  in  the  earth  that  you  do  not  know 


84  PREVALENCE     OE    UNGODLINESS. 

where  to  find  it,  and  your  whole  spiritual  nature  is  suf- 
fering on  account  of  it.  Let  me  ask  you  a  plain  ques- 
tion. Do  you  believe  that  Christ  called  you  that  you 
might  go  forth  and  bear  fruit,  or  that  you  might  be 
a  branch  that  beareth  no  fruit,  whose  end  is  to  be 
burned  ?  Do  you  believe  that  Christ  called  you  by  his 
grace,  that  you  might  be  a  very  respectable,  influential 
citizen,  a  kind  and  worthy  neighbor,  willing  to  attend 
church  twice  on  Sunday,  pay  your  pew  tax,  and  sub- 
scribe to  beautify  your  house  of  worship,  and  give  per- 
haps the  interest  of  your  income  to  advance  his  cause, 
and  has  nothing  more  for  you  to  do  ?  And  are  you  to 
excuse  yourself  for  your  disobedience  to  Christ,  by 
pleading  that  you  pay  your  minister  for  laboring  for 
souls,  and  that  you  are  not  in  "  holy  orders  ?" 

Brethren,  beloved  in  the  Lord,  excuse  my  plainness 
in  this  matter.  I  write  not  to  please  you,  but  to  do 
you  good.  I  humbly  hope  that  "  the  love  of  Christ 
constraineth  me."  Look  abroad  upon  Zion  ;  consider 
her  desolations.  Iniquity  abounds.  The  love  of  many 
waxes  cold.  Our  youth  are  growing  up  without  any 
regard  for  religion,  and  are  yielding  themselves  up  to 
all  the  allurements  of  a  soul-destroying  world.  The 
masses  of  our  people  are  not  under  the  influence  of  the 
institutions  of  religion.  Multitudes  among  us,  even  at 
our  own  doors,  are  pressing  on  to  the  judgment  day,  as 
ignorant  of  the  way  of  salvation  as  the  heathen  in  India 
or  in  Africa.  Foreigners  by  hundreds  of  thousands  are 
landing  upon  our  shores,  the  decided  and  avowed  ene- 
mies of  the  cross  of  Christ.  The  governments  of  the 
world  acknowledging  the  name  are  enemies  to  the 
power  of  the  religion  of  Jesus.     And  at  such  a  time  as 


NEED    OF    A     REVIVAL.  85 

this,  are  we  all  to  sit  down  quietly  and  satisfy  ourselves 
with  doing  nothing  for  Christ,  because  we  pay  the  min- 
ister's salary  that  he  may  do  it  for  us  ?  No  !  the  cause, 
at  this  emergency,  requires  the  most  active  employ- 
ment of  every  talent  of  every  true  disciple.  The  masses 
of  the  church  must  be  aroused,  or  the  enemy  will  come 
in  like  a  flood,  and  there  will  be  neither  faith  nor  power 
to  raise  up  a  standard  against  him. 

But,  while  we  do  this,  we  must  rely  on  something  in- 
finitely better  than  an  arm  of  flesh.  Let  us  meditate 
over  these  things,  and  ask  the  Master  to  show  us  our 
duty.  Let  us  with  one  heart  pray  for  a  universal  de- 
scent of  the  Holy  Spirit  upon  all  his  churches.  Should 
the  days])ring  from  on  high  visit  us  once  more,  we  could 
not  remain  in  our  present  condition.  We  should  be 
constrained  to  arise  and  make  sacrifices  for  G-od.  Then 
the  feeblest  among  us  would  be  as  the  house  of  David, 
and  the  house  of  David  as  the  anarel  of  the  Lord. 


XVI. 

BAPTISTS  ACKNOWLEDGE  THE  SOLE  AUTHORITY  OF  THE  NEW  TESTAMENT 
IX  OPPOSITION  TO  TRADITION  AND  DECREES  OF  COUNCILS. — BAPTISM: 
THE  MODE  OF  ADMINISTERING  THIS  ORDINANCE  WHICH  WE  CONSIDER 
OBLIGATORY. 

I  have,  for  the  present  at  least,  concluded  my  re- 
marks on  the  subject  of  the  Baptist  ministry.  I  pro- 
ceed to  some  other  of  our  distinguishing  tenets. 

The  fundamental  principle  on  which  our  difference 
from  other  evangelical  denominations  depends,  is  this  : 
we  profess  to  take  for  our  guide,  in  all  matters  of 


86      AUTHORITY     OF    THE    NEW     TESTAMENT. 

religious  belief  and  practice,  the  New  Testament,  the 
toJiole  New  Testament,  and  nothing  but  the  New  Testa- 
ment. Whatever  we  find  there  we  esteem  binding  upon 
the  conscience.  What  is  not  there  commanded,  is  not 
binding.  No  matter  by  what  reverence  for  antiquity, 
by  what  tradition,  by  what  councils,  by  what  consent 
of  any  branches  of  the  church,  or  of  the  whole  church, 
at  any  particular  period,  an  opinion  or  practice  may  be 
sustained,  if  it  be  not  sustained  by  the  command  or  the 
example  of  Christ,  or  of  his  apostles,  we  value  it  only 
as  an  opinion  or  a  precept  of  man,  and  we  treat  it 
accordingly.  We  disavow  the  authority  of  man  to  add 
to,  or  take  from  the  teachings  of  inspiration  as  they  are 
found  in  the  New  Testament.  Hence,  to  a  Baptist,  all 
appeals  to  the  Fathers,  or  to  antiquity,  or  general 
practice  in  the  early  centuries,  or  in  later  times,  are 
irrelevant  and  frivolous.  He  asks  for  divine  authority 
as  his  guide  in  all  matters  of  religion,  and  if  this  be  not 
produced,  his  answer  is,  "in  vain  do  ye  worship  me, 
teaching  for  doctrines  the  commandments  of  men." 

It  is  from  adherence  to  this  principle  that  our  diver- 
gency from  other  denominations  of  Christians  originates. 
We  do  not  make  this  assertion  in  any  invidious  sense. 
Other  Christians  may  believe  as  firmly  as  we,  that  they 
also  adhere  to  this  principle  ;  and,  in  fact,  did  they  not 
claim  such  to  be  their  belief,  they  would  cease  to  be 
Protestants.  We  fully  concede  these  to  be  their  senti- 
ments, and  therefore  we  love  and  honor  them.  We 
can  not,  however,  divest  ourselves  of  the  opinion,  that 
we  have  escaped  some  of  the  errors  which  crept  into  the 
church  at  the  time  of  the  Reformation,  and  in  this 
respect,  how  much  soever  we  may  fail  in  other  respects, 


MODE    OF    BAPTISM.  87 

that  we  are  nearer  to  the  New  Testament  than  many 
of  our  Christian  brethren,  whom  we  love  as  heirs  with 
us  of  the  glory  which  shall  be  revealed. 

As  I  have  before  remarked,  we  agree  in  holding  the 
general  doctrines  of  the  plan  of  salvation  with  the  other 
evangelical  denominations  in  this  country,  and  through- 
out the  world.  The  Westminster  Confession  of  Faith 
probably  expresses  our  sentiments  on  these  subjects  as 
nearly  as  almost  any  other  document.  With  the  thirty- 
nine  Articles  of  the  Episcopal  church,  we  should  find 
but  little  at  which  we  could  take  exception.  With  the 
Orthodox  Friends  we  are,  on  most  points,  closely  in 
harmony.  From  the  Methodists  we  differ  principally 
in  our  views  of  the  sovereignty  of  G-od,  and  the  doctrine 
of  election.  The  Congregationalists  of  the  North,  in 
their  general  teachings,  express  our  sentiments  in  all 
important  particulars.  With  all  these  Christian  breth- 
ren we  delight  to  take  sweet  counsel,  and  walk  to  the 
house  of  God  in  company.  We  rejoice  in  their  success. 
We  grieve  in  their  affliction,  and  we  gladly  cooperate 
with  them  in  every  good  work,  just  so  far  as  we  can  do 
it  without  compromising  our  fidelity  to  conscience. 

The  difference  which  separates  us  from  other  de- 
nominations of  Christians  arises,  mainly,  from  our  views 
of  the  ordinance  of  baptism  ;  and  from  the  results 
which  naturally  flow  from  that  difference.  What  our 
views  are  on  this  subject,  it  will  be  proper  for  me  here 
briefly  to  explain. 

First,  then,  as  to  the  mode  of  baptism. 

We  believe  that  the  ordinance  of  baptism  is  to  be 
administered  by  the  immersion  of  the  body  in  water ; 
baptizing  the  candidate  "into  the  name  of  the  Father, 


88  IMPORT    OF    BAPTISM. 

the  Son,  and  the  Holy  Ghost."  We  much  prefer  the 
simple  formula  as  given  in  the  Evangelists,  though  of 
late,  some  of  our  ministers  have  here  and  there  added  a 
phrase  or  two  to  it,  after  the  example  of  other  denomi- 
nations, or  in  explanation  of  their  own  views  of  the 
subject. 

We  prefer  the  preposition  into  to  in,  in  the  apostolic 
formula.  Into  is  the  proper  translation  of  the  original 
word.  This  is  a  sufficient  reason  for  our  preference. 
Nor  is  this  all.  It  expresses,  as  we  believe,  the  mean- 
ing of  the  ordinance,  which  the  other  word  does  not. 
In  the  name  of  any  one  means  merely  by  the  authority 
of,  and  nothing  more.  The  word  name  here,  however, 
has  a  totally  different  signification.  The  name  "  of  the 
Father,  Son,  and  Holy  Ghost"  is  only  the  Hebrew  mode 
of  signifying  "the  Father,  Son,  and  Holy  Ghost." 
Thus,  "we  will  trust  in  the  name  of  the  Lord  our 
God."  "  Hallowed  be  thy  name;"  that  is,  we  will  trust 
in  the  Lord  our  God.  Hallowed  be  our  Father  in 
heaven,  etc.  The  idea  of  the  formula  of  baptism  is, 
then,  baptizing  into  the  Father,  the  Son,  and  the  Holy 
Ghost.  Thus,  says  Eobinson,  "  to  baptize,  or  to  be 
baptized  into  any  one  is,  into  a  profession  of  faith  of 
any  one,  and  sincere  obedience  to  him."  (See  Eobinson 
on  this  word.)  So  the  children  of  Israel  were  "  bap- 
tized into  Moses,"  that  is,  into  discipleship  to  him. 
They  thus  took  him  for  their  leader  and  lawgiver, 
promising  to  obey  and  follow  him.  Precisely  thus  do 
we  understand  the  formula  of  baptism.  The  person 
baptized  abjures  the  world,  and  enters  into  covenant 
with  God.  He  was  an  enemy  to  God  by  wicked  works, 
he  is  now  a  child  of  God  through  faith  in  his  Son  ;  he 


AUTHORITY     FOR     IMMERSION.  89 

was  dead  in  sin,  he  is  now  alive  to  God  ;  the  Spirit  of 
God  dwells  in  his  heart,  and  to  that  Spirit  he  professes 
to  subject  every  thought  and  purpose,  every  motive  and 
action.  This  is  what  we  suppose  is  meant  to  be  sym- 
bolized in  the  ordinance  of  baptism,  and  hence  the 
meaning  of  the  expression,  baptized  into  the  name  of,  or 
into  tlie  Father,  and  the  Son,  and  the  Holy  Ghost.  The 
difference  between  the  two  expressions  is  thus  clearly 
manifest.  We  could  baptize  any  thing  in  the  name  of 
the  Father,  Son,  and  Holy  Ghost.  The  Episcopalian 
service  uses  this  expression  (we  think  very  improperly) 
in  the  ceremony  of  marriage.  The  Romanists  baptize 
bells,  standards,  or  any  thing  whatever  in  the  name  of, 
etc.  We  can  not,  however,  baptize  into  the  Father, 
Son,  and  Holy  Ghost,  any  thing  but  a  rational  being,  a 
sinner  repenting  of  his  sins,  and  now  entering  into 
covenant  with  the  Father  of  his  sjuirit. 

In  the  administration  of  this  ordinance  we  immerse 
the  whole  body  in  water,  instead  of  merely  sprinkling 
water  upon  the  face.  The  reason  for  this  is  briefly 
stated.  We  believe  this  to  be  the  meaning  of  our 
Saviour's  command,  when  he  directs  us  to  go  forth  to 
baptize  the  nations.  In  this  belief  we  are  confirmed  by 
the  testimony  of  all  antiquity,  by  the  practice  of  the 
Greek  church,  by  all  the  indirect  allusions  to  the 
ordinance  of  baptism  in  the  New  Testament,  and  by 
the  almost  universal  consent  of  scholars,  from  the  re- 
vival of  letters  in  Europe  to  Conybeare  and  Howson  of 
the  present  day. 

We  know  it  is  said,  Suppose  this  be  so,  yet  any  pre- 
cept of  this  kind  is  to  be  modified  according  to  the 
customs  of  the  age  and  country  in  which  we  live.     To 


90  OBJECTIONS    OF    PEDOBAPTISTS. 

this  we  reply,  that  we  do  not  feel  at  liberty  to  institute 
such  changes,  in  a  matter  which  Christ  has  commanded. 
Besides,  were  this  so,  our  brethren  who  differ  from  us 
should  abide  by  their  principle.  Among  Greeks,  among 
Orientals,  and  Mohammedans,  where  bathing  the  whole 
body  is  a  matter  of  daily  practice,  they  should  certainly 
follow  the  apostolic  example.  The  manner  of  obedience 
to  the  command  of  Christ,  would  thus  become  a  matter 
of  climate  and  of  public  opinion.  We  do  not  feel  at 
liberty  to  adopt  such  principles  of  interpretation. 

But  it  is  said  again,  The  manner  is  of  no  consequence, 
every  thing  depends  upon  the  spiritual  act,  the  state  of 
mind  of  the  candidate.  If  he  renounces  sin,  and  sub- 
mits himself  to  God,  this  is  the  essence  of  the  act,  and 
all  else  is  "  mint,  anise  and  cummin."  Here,  however, 
it  seems  to  us  that  our  brethren  who  differ  from  us 
relieve  themselves  of  one  difficulty  by  plunging  into  a 
greater.  If  the  manner  be  nothing,  and  the  state  of 
mind  every  thing  ;  if  baptism  be  essentially  the  profes- 
sion of  faith  in  the  Lord  Jesus  Christ,  bow  can  that  be 
baptism  which  is  administered  to  unconscious  infants, 
who  are  absolutely  incapable  of  these  spiritual  exercises. 
We  well  remember  to  have  seen  the  father  of  exeget- 
ical  study  in  this  country  sorely  embarrassed  in  the 
lecture-room  by  a  question  of'  this  kind.  Nor  have  we 
ever  been  able  to  perceive  how  these  two  views  can  pos- 
sibly exist  together. 

It  may,  however,  be  said,  that  a  public  profession  by 
an  act  in  itself  so  noticeable,  is  a  severe  trial  to  persons 
of  delicacy  and  refinement.  It  is  a  cross  which  they 
will  not  take  up,  and  if  we  adhere  to  what  is  here  sup- 
posed to  be  a  command  of  Christ,  we  shall  keep  many 


BAPTISM    ACROSS.  91 

of  the  most  intelligent  and  influential  persons  out  of 
the  church  of  Christ. 

Of  all  this  we  are  perfectly  aware,  and  yet  it  does  not 
move  us.  Men  and  women  living  in  sin,  are  perfectly 
willing  in  the  most  open  and  noticeable  way  to  profess 
their  allegiance  to  the  enemy  of  souls.  They  do  not  go 
to  theaters  or  operas  by  stealth,  but  glory  in  the  service 
which  they  have  chosen.  They  do  not  shrink  from  per- 
forming dances,  at  which  modesty  must  blush,  in  the 
presence  of  a  whole  assembly.  And  when  they  put  off 
all  these  things,  renounce  the  service  of  Satan,  and 
assume  the  livery  of  Christ,  is  it  not  proper  that  this 
should  be  done  by  the  performance  of  a  public  and  no- 
ticeable act  ?  If  they  have  denied  Christ  before  men, 
is  it  not  right  that  they  should  also  confess  him  before 
men  ?  Is  it  not  meet,  that  at  the  commencement  of 
the  Christian's  life,  he  should  take  up  his  cross  in  the 
presence  of  those  who  by  his  example  may  have  been 
led  into  sin  ?  Would  not  a  disciple  in  a  right  state  of 
mind  do  this  from  choice,  and  insist  upon  doing  it  ? 

But  this  is  not  all.  If  we  believe  that  Christ  has 
commanded  any  thing,  be  it  ever  so  small,  it  is  morally 
dangerous  to  decline  the  doing  of  it,  because  we  choose 
to  call  it  a  little  thing.  This  principle  once  admitted, 
where  shall  it  end  ?  Why  shall  we  not  repeat  this 
plea,  as  often  as  it  suits  our  convenience,  until  every 
precept  which  we  wish  to  escape  seems  a  little  one,  and 
therefore  we  may  be  at  liberty  to  ignore  it  ?  With 
these  views,  whatever  be  the  consequences,  we  prefer  to 
obey  the  simple  command  of  the  Saviour. 

Few  things  are  more  impressive  than  the  act  of 
Christian  baptism.     In  the  sight  of  the  whole  world,  the 


92  IMPKESSIVENESS    OF    BAPTISM. 

candidate  is  buried  with  Christ,  with  him  renouncing 
allegiance  to  the  world  which  he  formerly  served.  He 
rises  from  the  water  as  Christ  rose  from  the  dead,  to 
live  a  new  life,  the  life  of  which  Christ  is  the  author  and 
finisher.  The  act  may  be  an  offense  to  the  world,  but 
it  is  glorious  in  the  sight  of  God,  of  angels  in  heaven, 
and  of  saints  on  earth. 

I  do  not,  however,  propose  to  enter  into  this  contro- 
versy. My  object  is  merely  to  set  forth  the  views  which 
we  entertain  on  this  subject.  The  correctness  of  our 
opinions  on  the  apostolic  mode  of  baptism  is  now  so 
generally  conceded,  that  argument  in  its  favor  is  almost 
a  work  of  supererogation. 


NOTE. — In  this  and  a  following  number,  the  New  Testament  is  refer- 
red to  as  our  only  guide  in  matters  of  religious  faith  and  practice.  It 
was  intended  by  this  assertion,  as  the  context  will  show,  to  exclude  the 
authority  of  tradition  and  of  all  uninspired  men  claiming  the  power  to 
legislate  for  the  church  of  Christ.  Several  writers,  in  commenting  on 
these  remarks,  have  thought  it  their  duty  to  state  that  the  author  denies 
the  divine  inspiration  of  the  Old  Testament.  To  such  an  imputation  he 
does  not  think  himself  called  on  to  reply.  He,  however,  believes  the 
New  Testament  to  be  the  standard  by  which  the  precepts  and  teachings 
of  the  former  revelation  are  to  be  judged,  and  that,  thus,  it  is  our  only 
rule  of  faith  and  practice.  Its  relation  to  the  Old  Testament  is  very  dif- 
ferent from  its  relation  to  the  doctrines  and  traditions  of  men.  In  the 
one  case  it  is  the  relation  of  the  meridian  sun  to  the  preceding  twilight, 
in  the  other,  the  relation  of  the  meridian  sun  to  perfect  darkness.  It  is 
my  intention  to  discuss  this  subject  at  large,  as  soon  as  previous  engage- 
ments will  permit. 


SUBJECTS    OF     BAPTISM.  93 


XVII. 

SUBJECTS  OF  BAPTISM. — REASON  WHY  BAPTISTS  DO  NOT  BAPTIZE  INFANTS. 
— WE  ARE  NOT  CONVINCED  BY  THE  VIEWS  GIVEN  IN  FAVOR  OF  INFANT 
BAPTISM. — ITS  EFFECT  UPON  THE  CHURCH. 

In  my  last  paper,  I  referred  to  the  mode  of  baptism, 
as  a  distinguishing  feature  of  the  religious  practice  of 
Baptists.  We  also  differ  from  other  denominations  of 
Christians,  in  respect  to  the  subjects  of  this  ordinance. 

1.  The  rule  which  we  adopt  in  our  interpretation  of 
religious  duty,  governs  us  in  this  case  also.  We  bap- 
tize by  immersion,  simply  because  this  mode  was,  as  we 
believe,  commanded  by  Christ,  and  practiced  by  his 
apostles.  So,  on  the  other  hand,  we  decline  to  bap- 
tize children,  because  we  can  find  no  command  on  this 
subject  in  the  teachings  of  Christ,  and  we  find  neither 
precept  nor  example  of  such  baptism  in  the  history  of 
the  apostles.  Here  we  rest ;  and  until  such  precept  or 
such  example  can  be  produced,  we  must  continue  to  be- 
lieve such  baptism  to  be  without  scriptural  authority. 
To  this  authority  we  hope  that  we  shall  always  willing- 
ly submit,  but  to  nothing  else  can  we  bow  in  the  mat- 
ter of  religion,  without  doing  violence  to  our  conscience, 
and  being  unfaithful  to  our  Master. 

2.  But  we  go  further.  We  conceive  that  if  the  bap- 
tism of  infants  had  been  the  practice  of  the  apostolic 
age,  it  could  not  possibly  have  escaped  mention  either 
in  the  Acts  of  the  Apostles  or  the  Epistles.  But  it  is 
never  in  a  single  instance  alluded  to.  We  hear  of 
believers  being  baptized,  both  men  and  women,  but  we 
hear  not  a  word  of  children.     It  is  true,  that  iu  some 


94  REASONS    FOR    REJECTING 

two  or  three  cases  the  baptism  of  households  is  recorded; 
but,  even  here,  the  Holy  Spirit  has  seemed  to  take 
peculiar  pains  to  prevent  misconception,  by  informing 
us  in  some  way  or  other  that  these  households  were  be- 
lievers. 

3.  To  the  same  effect  is  the  command  of  our  ascend- 
ing Saviour,  Go  ye  therefore  and  teach  all  nations,  bap- 
tizing them  into  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.  Baptism  is  evidently  meant 
to  be  restricted  to  those  who  are  taught,  or  made  dis- 
ciples. We  can  therefore  baptize  no  one  who  is  incapa- 
ble of  being  thus  taught  or  made  a  disciple. 

4.  All  the  allusions  to  the  ordinance  of  baptism  in 
the  New  Testament,  refer  to  the  baptized  as  regenerate 
persons,  who  have  been  buried  with  Christ  and  are  risen 
with  him,  who  have  put  off  the  filth  of  the  flesh,  etc., 
etc.  This  could  not  certainly  be  said  of  unconscious 
infants,  who  could  have  no  spiritual  exercises,  and  who 
could  by  no  possibility  make  them  known. 

For  these  reasons,  we  feel  ourselves  bound  to  decline 
all  semblance  of  infant  baptism,  and  to  bear  our  testi- 
mony against  it  soberly  but  firmly,  as  an  innovation  up- 
on the  doctrines  and  example  of  Christ  and  his  apostles. 

If  it  be  said  that  this  is  intended  as  a  consecration  of 
the  child  to  God,  a  manifest  duty  of  pious  parents  ;  we 
reply,  it  is  undoubtedly  the  duty  of  every  pious  parent 
to  consecrate  himself,  his  children,  and  all  that  he  has 
to  God.  This  is  well ;  but  what  has  this  to  do  with 
baptism  ?  Suppose  this  done,  what  should  prevent  the 
person  so  baptized  as  an  act  of  his  parents,  from  being 
afterward  baptized,  if  ever  he  professed  faith  as  an  act 
of  his  own  ?     The  two  acts  are  essentially  different  in 


INFANT     BAPTISM.  95 

character,  and  surely,  without  a  special  command,  the 
one  should  never  be  substituted  for  the  other.  Suppose, 
then,  this  were  the  ground  for  the  baptism  of  infants,  it 
has  no  connection  whatever  with  the  baptism  of  adults. 
And  yet  more,  we  ask  who  has  required  this  at  our 
hands  ?  Where,  in  the  Scriptures,  is  this  consecration, 
a  general  duty  applying  to  every  thing  as  well  as  chil- 
dren, in  any  manner  associated  with  the  ordinance  of 
baptism  ?  The  formula  is,  I  baptize  thee  into  the 
name  of  the  Father,  the  Son,  and  the  Holy  Ghost. 
This  is  understood  by  all  evangelical  Christians  to  mean, 
in  the  case  of  adults,  just  what  we  understand  by  it. 
But  in  the  case  of  children,  our  brethren  of  other  de- 
nominations understand  it  to  mean,  I  consecrate  this 
child  to  God,  as  I  do  every  thing  else  that  God  has 
given  me.  Can  the  same  words  be  intended  by  the 
Holy  Spirit  to  mean  ideas  so  essentially  different  ? 
"Were  there  two  distinct  ordinances,  would  there  not 
have  been  two  different  formulas  of  baptism  ? 

But  we  are  told  that  we  ought  to  baptize  our  chil- 
dren, because  baptism  came  in  the  room  of  circumcision. 

To  this,  again  we  reply,  We  do  not  find  this  asserted 
anywhere  in  the  New  Testament.  We  see  no  ground 
for  even  an  inference  that  this  is  the  case.  And  even 
were  there  ground  for  an  inference,  we  dare  not,  on  our 
inference,  command  as  a  precept  of  Christ  what  he  has 
never  commanded.  The  worst  corruptions  of  the  Romish 
church  are  founded  on  precisely  such  inferences.  We, 
as  Protestants,  hold  this  to  be  a  sufficient  reason  why 
we  can  not  conform  to  the  opinions  and  practice  of  our 
brethren  of  other  denominations  in  this  matter. 

But  we  go  further.     If  baptism  took  the  place  of 


96  CIRCUMCISION    AND     BAPTISM. 

circumcision,  it  must  have  taken  that  place  either  in  a 
physical  or  spiritual  sense.  If  in  a  physical  sense,  it 
must  follow  the  same  law,  and  be  attended  by  the  same 
consequences.  Thus,  every  Hebrew  was  commanded  to 
circumcise  his  children,  and  every  Christian  parent,  it  is 
said,  in  the  same  manner  is  commanded  to  baptize  his 
children.  But  the  child  thus  circumcised  was  at  once 
a  member  of  the  Jewish  church,  entitled  to  all  its  ordi- 
nances. The  church  of  the  Old  Testament  was  an 
hereditary  church,  it  followed  directly  in  the  line  of 
blood.  If  in  this  sense  baptism  came  in  the  room  of 
circumcision,  then  the  church  of  Christ  is  an  hereditary 
church,  a  ad  all  the  children  of  the  members  of  a  church 
and  their  descendants  forever,  are  members  of  the  church 
of  Christ,  just  as  Jews  are  at  the  present  day  by  descent 
members  of  the  Jewish  church. 

If  it  be  said  that  baptism  takes  the  place  of  the 
Abrahamic  covenant,  we  reply  in  the  same  manner. 
If  it  is  governed  by  the  same  law,  then  not  only  a  Chris- 
tian's children,  but  all  the  males  in  his  family,  must  be 
baptized  ;  and  they  and  their  posterity  are,  by  natural 
descent,  members  of  the  church  of  Christ.  If,  how- 
ever, it  be  said,  that  baptism  takes  the  place  of  circum- 
cision in  a  spiritual  sense,  then  hereditary  descent  is 
thrown  out  of  the  question.  Abraham  is  the  type  of  a 
believer.  Every  true  believer  is  a  child  of  Abraham, 
and  is,  for  this  cause,  entitled  to  baptism.  If  ye  be  of 
faith,  then  are  ye  Abraham's  children  according  to  the 
promise.  To  this  doctrine  we  do  not  object.  It  is  what 
we  believe,  though  we  suppose  ourselves  to  have  a  much 
more  direct  way  of  arriving  at  the  same  conclusion. 

If  it  be  urged  upon  us  that  infant  baptism  is  spoken 


TENDENCY     OF     INFANT     BAPTISM.  97 

of  by  the  writers  of  the  second  or  third  century,  we  are 
willing  to  grant  all  on  this  subject  that  can  be  legiti- 
mately proved  ;  but  we  can  not  fail  to  observe,  that 
among  the  early  writers,  it  rests  not  on  the  command 
of  Christ,  but  on  the  doctrine  of  the  necessity  of  baptism 
to  salvation.  We  reject  the  foundation  and  the  super- 
structure that  is  built  upon  it.  Besides,  what  error  is 
there,  either  in  doctrine  or  practice,  that  can  not  be 
supported  on  the  same  authority  ?  If  we  go  beyond 
the  New  Testament  for  our  authority  in  matters  of 
faith  or  practice,  where  shall  we  stop  short  of  all  the 
errors  of  Komanism  ?  The  ground  on  which  the  argu- 
ment for  infant  baptism  is  frequently  founded  is,  as  it 
seems  to  us,  large  enough  to  sustain  the  doctrine  of  ex- 
treme unction,  the  various  orders  of  the  priesthood, 
auricular  confession,  and  the  most  corrupt  errors  of  the 
Catholic  church. 

And  finally,  we  seriously  believe  that  the  general 
tendency  to  hereditary  membership  has  been  the  great 
curse  of  the  Christian  church.  This  has  laid  the  foun- 
dation of  established  and  national  churches,  and  its 
universal  result  must  be,  in  a  few  generations,  to  break 
down  all  distinction  between  the  church  and  the  world. 
If  the  principles  on  which  infant  baptism  is  founded  be 
carried  to  their  true  result,  they  must  inevitably  end 
here.  We  believe  in  a  spiritual  church,  and  we  would 
exclude  from  it  every  thing  that  does  not  worship  God 
in  spirit  and  in  truth.  The  reason  why  infant  baptism, 
in  this  country,  does  not  work  out  these  results  is,  in 
our  opinion,  that  the  principles  on  which  the  practice 
is  founded,  are  not  carried  to  their  legitimate  conse- 
quences.    We  think  our  brethren  are  in  these  respects 

5 


98  RESTRICTED    COMMUNION. 

inconsistent  with  themselves.  We  rejoice  that  they  are 
so,  for  it  is  infinitely  better  to  be  inconsistent  in  doing 
right,  than  consistent  in  doing  wrong. 

Such  are  some  of  our  reasons  for  differing  from  our 
brethren  of  other  denominations  on  the  subject  of  bap- 
tism. We  baptize  by  immersion,  because  we  believe  it 
was  so  commanded.  We  do  not  baptize  infants,  because 
we  find  for  such  an  ordinance  neither  example  nor  com- 
mand in  the  New  Testament.  And  still  further  in  the 
case  of  iufants,  as  neither  the  manner  of  the  act,  nor 
the  spiritual  exercises  essential  to  the  act,  as  we  under- 
stand it,  are  present,  we  do  not  perceive  how  we  can 
recognize  such  an  act  as  the  baptism  of  the  New  Testa- 
ment. 

For  this  reason  we  were  formerly  designated  Ana- 
baptists. We  baptize  those  who  have  been  sprinkled 
in  infancy,  because  we  do  not  consider  them  to  have 
been  baptized.  We  consider  ourselves  not  to  baptize 
again,  but  to  baptize  those  who  have  never  yet  submit- 
ted themselves  to  this  ordinance.  So  with  respect  to 
restricted  communion,  the  doctrine  held  by  most  Bap- 
tists m  this  country.  We,  with  most  other  denomina- 
tions, believe  that  a  person  must  be  baptized  before  he 
is  admitted  to  the  ordinance  of  the  Supper.  If,  then, 
we  do  not  admit  to  the  table  of  the  Lord  those  whom 
we  do  not  belive  to  be  baptized,  we  do  precisely  the  same 
as  our  brethren  who  differ  from  us.  The  question  may 
yet  be  raised  among  us  all,  whether  this  is  the  true  limit 
to  communion ;  but  as  we  hold  it  in  common  with  our 
brethren  of  other  Christian  denominations,  it  is  a  gen- 
eral question,  in  which  we  are  no  more  interested  than 
others. 


ADMISSION     TO    THE    MINISTRY.  99 

These  remarks  are  not  made  in  the  spirit  of  contro- 
versy. Inasmuch  as  inquiry  is  frequently  made  respect- 
ing our  views  on  these  subjects,  it  has  seemed  proper,  in 
a  plain  manner,  thus  to  set  forth  what  we  believe  is  com- 
monly received  among  us.  As  we  differ  from  the  greater 
part  of  the  Christian  world  in  these  respects,  it  is  well 
that  the  reasons  of  this  difference  should  be  distinctly 
seen.  We  believe  that  we  act  conscientiously.  We  freely 
concede  the  same  belief  to  others.  We  will  cooperate 
with  them  in  all  that  does  not  compromise  fidelity  to 
the  Master.  We  can  go  no  further,  nor  should  they 
require  it  of  us.  We  are  by  no  means  particularly 
anxious  to  propagate  our  sentiments.  We  freely  and 
frankly  bear  our  testimony  to  what  we  believe  to  be  the 
truth,  referring  those  who  differ  from  us  to  the  teach- 
ings of  Christ  and  his  apostles  for  our  justification. 
We  believe  the  points  of  difference  to  be  important  in 
themselves,  but  vastly  more  important  on  account  of 
the  principles  which  they  involve.  To  us  they  seem  to 
hold  a  place  among  the  corner-stones  of  Protestantism. 


XVIII. 

MODE  OF  ADMISSION  TO  THE  MINISTRY  BY  THE  CHURCH. — NO  BETTER 
METHOD. — BUT  CHURCHES  MUST  DO  THEIR  DUTY  IN  THIS  MATTER. — 
ENTERING  THE    MINISTRY   MERELY   AS   AN    AGREEABLE   PROFESSION. 

I  intended,  at  an  earlier  period,  to  have  offered  some 
suggestions  on  the  subject  of  the  licensure  and  ordina- 
tion of  ministers.  What  I  should  perhaps  have  done 
before,  I  will  endeavor  to  do  now. 

I  have  often  heard  our  mode  of  licensing  ministers 


100  VARIOUS    M  ODES    OF     ADMISSION 

spoken  of  with  marked  disrespect.  It  has  been  said, 
How  can  we  have  any  improvement  in  the  ministry 
while  the  authority  of  licensing  ministers  is  held  by 
the  church  ?  What  do  common,  uneducated  brethren 
know  about  the  fitness  of  a  man  to  preach  the  gospel  ? 
I  do  not  say  that  other  men  have  heard  such  questions, 
I  only  say  I  have  heard  them  myself. 

Now  with  this  whole  course  of  remark  I  have  not  the 
remotest  sympathy.  I  believe  that  our  mode  is  not 
only  as  good  as  any  other,  but  further  than  this,  that 
it  is,  more  nearly  than  any  other,  conformed  to  the 
principles  of  the  New  Testament.  Let  our  churches, 
then,  never  surrender  this  authority  to  single  ministers, 
or  to  councils,  or  to  any  other  organization  whatever. 
I  believe  that  Christ  has  placed  it  in  their  hands,  and 
they  have  no  right  to  delegate  it.  Let  them  use  it  in 
the  manner  required  by  the  Master,  and  it  can  be  placed 
in  no  safer  hands. 

In  the  Episcopal  Church  the  candidate  is  admitted 
to  the  ministry  by  the  Bishop.  In  the  Lutheran 
Church,  I  believe,  substantially  in  the  same  manner. 
In  the  Presbyterian  Church,  it  is  done  by  Presbyteries. 
Have  these  means  been  successful  in  keeping  the  min- 
istry pure  in  doctrine  and  holy  in  practice  ?  How  is  it 
in  the  Established  Church  of  England  ?  ffow  is  it  in 
the  Lutheran  churches  in  Germany,  of  whose  tender 
mercies  our  own  brother  Oncken  has  had  so  large  an 
experience  ?  How  is  it  with  the  old  Presbyterian 
Church  of  Scotland  ?  Of  the  former  condition  of  this 
church  we  may  inform  ourselves  by  reading  "  Wither- 
spoon's  Characteristics."  How  much  they  have  im- 
proved of  late  years,  the  secession  of  the  Free  Church 


TO    THE    MINISTKY.  101 

might  possibly  inform  us.  But  to  bring  this  matter  to 
a  test,  would  we  exchange  our  ministry,  just  as  it  is,  for 
the  ministry  of  either  of  these  churches  at  the  present 
day  ?  Or,  take  our  own  country,  where  freedom  of 
opinion,  and  the  watchfulness  of  other  denominations 
has  had  a  powerful  influence  over  these  churches  in 
matters  of  admission  to  the  ministry,  and  look  at  the 
result.  The  object  of  a  church  of  Christ  is  to  subdue 
the  world  to  God.  Which  mode  of  admitting  men  to 
the  ministry  has  here  been  most  successful  in  this  re- 
spect ?  For  a  long  time  after  the  settlement  of  the 
colonies,  Baptist  sentiments  were  confined  almost  ex- 
clusively to  Khode  Island.  Some  of  our  Khode  Island 
ministers  were  whipped  and  imprisoned  for  holding  a 
private  religious  meeting  in  Lynn,  Massachusetts.  The 
Bevolution,  however,  abolished,  for  the  most  part,  the 
power  of  the  established  orders,  and  our  sentiments  be- 
gan to  extend.  At  this  period  we  were  few  and  feeble. 
The  men  have  but  recently  died  who  remembered  when 
our  whole  denomination  embraced  but  two  or  three  as- 
sociations. The  land  was  filled  with  Congregational, 
Presbyterian,  and  Episcopalian  churches.  We  now,  I 
presume,  outnumber  them  all,  and  we  should  have  out- 
numbered them  to  a  vastly  greater  extent,  had  we  not 
swerved  from  our  original  practices  and  principles  for 
the  sake  of  imitating  those  of  our  neighbors.  We  need 
not  certainly  speak  lightly  of  a  ministry,  or  of  a  mode 
of  introducing  men  to  the  ministry,  which  has  led  to 
such  remarkable  results. 

We  want  no  change  in  our  mode  of  licensing  candi- 
dates. We  do,  however,  need  that  the  subject  should 
receive  more  attention,  and  that  in  this,  as  in  every 


102  DUTY    OF    CHURCHES 

tiling  connected  with  the  church  of  Christ,  we  should 
specially  act  in  the  fear  of  God.  If  a  church  will  act 
in  this  matter,  with  conscientious  desire  to  please  the 
Master,  we  know  of  no  better  hands  into  which  we 
could  intrust  the  power  of  admission  to  the  ministry. 
Some  twenty-five  years  since,  I  knew  a  church  refuse  a 
license  to  two  young  men,  to  whom,  I  presume,  it  would 
have  been  readily  granted  by  almost  any  Bishop  or  Pres- 
bytery. Both  were  graduates  of  college  ;  one  was 
among  the  first  scholars  in  his  class,  but  his  delivery 
was  so  exceedingly  dull  that  he  could  by  no  possibility 
interest  an  audience.  He  was  refused  a  license  because 
the  brethren  could  obtain  no  evidence  that  he  was 
called  to  the  work,  inasmuch  as  he  had  no  aptness  to 
teach.  He,  however,  persevered,  obtained  a  license 
from  some  church  less  scrupulous,  and  if  I  mistake  not, 
went  through  a  Theological  Seminary,  and  received 
what  is  called  a  thorough  training,  but  I  think  he  was 
never  called  to  be  the  pastor  of  any  church,  and  so  far 
as  I  know,  never  entered  upon  the  work  of  the  ministry. 
The  other  was  the  case  of  a  young  man  of  brilliant 
powers  of  elocution,  and  very  respectable  scholarship, 
but  of  erratic  and  eccentric  character.  The  same 
church  refused  to  license  him,  because  they  deemed 
him  wanting  in  the  sobriety  of  character  and  consist- 
ency of  example  which  are  required  in  a  minister  of 
Jesus  Christ.  Subsequent  events  proved  that  they  did 
not  act  without  good  reason.  If  all  our  churches  would 
act  in  this  manner,  we  should  want  to  go  no  further  to 
find  a  safe  depository  of  the  power  of  admitting  men  to 
the  ministry.  If,  on  the  other  hand,  we  are  false  to 
ourselves,  and  treat  this  subject  as  a  matter  of  form,  to 


TO    CANDIDATES.  103 

be  acted  upon  without  thought  or  consideration,  it  is 
not  our  principles  but  ourselves  that  are  in  fault.  Any 
system  that  man  could  devise  would  make  mischief,  if 
it  were  treated  with  the  thoughtlessness  which  I  fear  is 
fast  overspreading  many  of  our  churches. 

Let  us,  then,  look  for  a  moment  upon  this  subject  as 
our  churches  profess  to  understand  it.  We  believe  that 
there  is  such  a  thing  as  a  call  to  the  ministry  ;  that  is, 
that  a  man  is  moved  to  enter  upon  this  work  by  the 
Holy  Spirit.  This  call  is  manifested  in  two  ways  ;  first, 
iu  his  own  heart,  and  secondly,  in  the  hearts  of  his 
brethren.  So  far  as  he  himself  is  concerned,  it  appears 
in  the  form  of  a  solemn  conviction  of  duty  resting  upon 
him  with  such  weight  that  he  believes  it  impossible  for 
him  to  please  Christ  in  any  other  way  than  in  preaching 
the  gospel.  He  dares  not  enter  upon  any  other  pur- 
suit until  he  has  made  every  effort  in  his  power  to  be 
admitted  to  this  work.  I  beg  these  remarks  to  be  re- 
membered. They  may  be  considered  by  many  as  obso- 
lete and  behind  the  age.  It  may  be  so,  and  yet  the 
age  may  be  wrong.  There  is  a  word  of  prophecy  surer 
than  this  age  or  than  any  age.  I  know  it  is  common 
to  hear  men,  even  among  Baptists,  talk  of  the  choice  of 
a  profession,  and  of  balancing  in  their  miuds  whether 
they  should  be  lawyers,  ministers,  teachers,  or  physi- 
cians. They  will  say,  perhaps,  they  dislike  the  turmoil 
of  politics,  the  hard  and  irregular  labor  of  a  physician, 
the  monotony  of  teaching  ;  they  are  fond  of  study,  of 
writing,  and  of  quiet  mental  improvement  ;  and  be- 
sides, they  can  enter  the  ministry,  be  married  and  set- 
tled so  much  earlier  and  so  much  more  easily  than 
would  be  possible  in  any  other  profession,  that  they,  on 


104  OF    CHOOSING    THE    MINISTRY 

the  whole,  prefer  it.  Now  I  would  always  dissuade 
such  a  man  from  entering  the  ministry  at  all.  If  he 
could,  with  just  as  clear  a  conscience,  be  a  lawyer  as  a 
minister,  let  him  be  a  lawyer  by  all  means.  The  church 
of  Christ  can  do  without  him.  He  proposes  to  enter 
the  ministry  of  reconciliation  from  merely  selfish  mo- 
tives, and  the  Saviour  has  no  occasion  for  his  services. 
He  makes  a  convenience  of  the  ministry  of  the  word  ; 
he  uses  it  to  promote  his  own  objects  ;  he  is  a  hireling 
whose  own  the  sheep  are  not.  If  he  begins  in  this  way, 
in  this  way  he  will,  unless  the  grace  of  God  prevent,  so 
continue.  He  will  soon  tire  of  the  work  and  leave  it 
for  something  else,  or  he  will  continue  in  it  to  shed 
around  him  on  every  side  the  example  of  well-educated, 
cold,  worldly-minded  selfishness. 

And  here,  at  the  risk  of  being  considered  a  Puritan 
of  the  deepest  dye,  I  must  hazard  another  remark. 
This  notion  of  considering  the  ministry  in  the  same 
light  as  any  other  profession,  to  be  preferred  merely  on 
the  ground  of  personal  advantage,  is  working  very 
grave  evils  in  the  church  of  Christ.  I  rejoice,  however, 
to  declare  that  I  believe  these  views  to  be  much  less 
prevalent  among  Baptists  than  among  other  denomina- 
tions. A  young  man  preparing  for  the  ministry  with 
these  views,  feels  himself  much  in  the  condition  of  any 
other  professional  student.  He  takes  frequently  a  pride 
in  sinking  every  thing  that  smacks  of  the  cloth.  He  is 
anxious  to  appear  a  man  of  the  world.  He  will  talk 
over  fashionable  insipidity  and  personal  gossip,  with  the 
most  amusing  volubility.  He  converses  about  his  ser- 
mons as  a  young  lawyer  would  about  his  pleas  or 
political  harangues.     He  is  more  at  home  at  the  even- 


AS    A    PROFESSION.  105 

ing  party  than  at  the  bed-side  of  the  dying,  and  is 
oftener  seen  at  the  concert  than  the  prayer-meeting 
If  any  one  should  suggest  that  such  a  life  was  not  quite 
consistent  with  the  character  of  a  young  evangelist,  he 
would  probably  ask,  with  most  amusing  innocence, 
What  is  the  harm  of  all  this  ?  He  means  to  discharge 
his  professional  duties,  and  this  being  done,  why  should 
he  not  indulge  his  tastes  and  love  of  society  just  as  well 
as  any  other  professional  man  ?  The  apostle  James 
seemed  to  think  his  question  unanswerable,  when  he 
asked,  "  Doth  a  fountain  send  forth  at  the  same  place 
sweet  water  and  bitter  ?  Can  a  fig-tree,  my  brethren, 
bear  olive  berries,  either  a  vine  figs  ?  So  can  no  fount- 
ain both  yield  salt  water  and  fresh."  Many  of  our 
young  evangelists,  however,  have  found  out  the  way  in 
which  this  can  be  done.  The  same  lips  can  discuss  the 
insipidities  of  fashion  during  the  week,  and  the  solemn 
truths  of  repentance  toward  G-od  and  the  eternal  judg- 
ment, on  the  Sabbath.  Brethren,  these  tilings  ought 
not  so  to  be. 

Suppose  such  a  man  enters  the  ministry  and  assumes 
the  care  of  souls.  He  is  continually  comparing  himself 
with  men  of  other  professions.  They  strive  to  advance 
themselves,  why  should  lie  not  do  the  same  ?  His 
object  is  not  to  convert  souls,  but  to  distinguish  himself 
as  a  writer  or  speaker,  and  thus  to  secure  some  more 
eligible  professional  situation,  a  church  in  a  city,  a 
splendid  edifice,  a  congregation  of  the  rich,  the  fashion- 
able, and  the  well-conditioned.  Or,  he  may  desire  the 
fame  of  a  lecturer,  or  may  seek  for  any  other  form  of 
distinction  and  notoriety  to  which  success  in  the  pulpit 
may  conduct  him.     If  the  ministry  of  the  gospel  is  like 


106  EVIDENCES    OF    A    CALL 

other  professions,  why  should  he  not  ?  But  if  the  Holy 
Ghost  has  called  him  to  follow  in  the  footseps  of  Christ, 
and  has  committed  immortal  souls  to  his  charge,  and 
if  he  will  he  called  to  account  for  the  proof  which  he 
has  given  of  the  ministry  ;  in  a  werd,  if  religion  be  a 
reality  and  no  sham,  if  the  crown  of  glory  be  bestowed 
only  on  those  who  fight  the  good  fight,  if  only  those 
who  turn  sinners  to  righteousness  shall  shine  as  the 
stars  forever — why,  then,  it  is  a  very  different  matter. 


XIX. 

EVIDENCES  OF  A  CALL  TO  THE  MINISTRY  OUR  OTTO  CONSCIOUSNESS  AND 
THE  CONSCIOUSNESS  OF  OUR  BRETHREN. — DUTY  OF  A  CHURCH  TO  A 
CANDIDATE. — MISTAKES   IN   THIS    MATTER. 

Ik  my  last  paper,  I  referred  to  the  conviction  in  a 
man's  own  mind  of  his  duty  to  preach  the  gospel,  as 
one  of  the  evidences  of  a  call  to  the  ministry.  I  en- 
deavored to  show  that  this  was  essential.  If  a  man  has 
no  other  feeling  than  a  desire  to  enter  the  ministry 
because  he  thinks  it  a  more  agreeable  calling  than  law 
or  medicine,  he  had  better  not  enter  it.  His  motive  is 
wholly  selfish.  His  desire  is  simply  to  please  himself. 
He  will  never  labor  in  earnest,  for  his  motive  is  low, 
worldly,  and  sinful ;  for  it  is  surely  sinful  to  profess  to 
undertake  the  work  of  God,  from  a  desire  to  please 
ourselves.  And  besides,  the  same  motive  which  led  a  man 
into  the  ministry  would  as  easily  lead  him  out  of  it.  If 
he  found  that  the  ministry  was  a  very  different  thing  from 
what  he  had  supposed,  if  he  found  that  it  would  not 
elevate  him  to  the  position  after  which  he  aspired,  what 


TO    THE    MINISTRY.  107 

is  there  to  prevent  hhn  from  abandoning  it  altogether 
and  seeking  some  more  congenial  occupation  ?  Is  not 
this  the  reason  why,  at  the  present  time,  so  many  are 
leaving  the  ministry,  and  engaging  in  secular  or  semi- 
secular  pursuits. 

But  suppose  a  man  convinced  that  he  is  called  of 
God  to  preach.  He  could  not.  turn  a  deaf  ear  to  this 
impression  without  doing  violence  to  his  conscience, 
and,  in  his  own  view,  disobeying  God.  He  feels  that  a 
woe  would  rest  upon  him  if  he  did  not  preach  the 
gospel,  and  that  a  curse  would  rest  upon  all  his  en- 
deavors if  he  left  this  duty  unfulfilled.  Here,  then,  is 
one  evidence  of  his  call. 

But  this  is  not  enough.  We  may  frequently  mistake 
our  motives.  We  may  overrate  our  capacity.  We  may 
thus  run  before  we  are  sent.  Hence  we  frequently  see 
men  in  the  ministry  who  have  manifestly  mistaken  their 
calling,  who  are  useless  as  preachers,  while  they  might 
have  been  very  useful  in  some  other  situation.  What 
then,  in  addition,  is  needed,  in  order  to  assure  a  man  that 
he  has  not  mistaken  the  voice  of  God  in  this  matter  ? 

I  answer,  he  in  the  next  place  lays  his  convictions 
before  his  brethren,  who  know  his  walk  and  conversa- 
tion. He  asks  them  to  tell  him,  in  the  fear  of  God, 
whether  or  not  their  convictions  correspond  with  his 
own,  whether  or  not  they  in  truth  believe  that  he  is 
called  to  undertake  this  work.  They  are  bound  to  take 
up  this  subject  with  solemn  deliberation.  They  do 
wrong,  if  they  do  not  employ  all  the  means  in  their 
power  to  come  to  a  right  decision.  They  must  hear 
him  preach,  until  they  are  able  to  form  an  opinion  of 
his  gifts,  his  knowledge    of   the    Scriptures,   and   his 


108  OF     DIVINE    GUIDANCE 

aptness  to  teach.  If,  after  a  sufficient  trial,  they  can 
not  be  convinced  that  the  brother  possesses  ministerial 
gifts,  they  must  honestly  tell  him  so.  He  may  then 
conclude  that  he  has  mistaken  his  duty,  and  that  with 
a  good  conscience  he  may  devote  himself  to  some  other 
calling.  It  was  well  that  it  was  in  his  heart  to  build 
the  temple  of  the  Lord,  and  he  shall  have  his  reward, 
though  the  Master  sees  fit  to  commit  the  work  to 
another.  If,  on  the  other  hand,  his  brethren  are  con- 
vinced by  their  knowledge  of  his  Christian  character, 
aptness  to  teach,  and  acquaintance  with  the  Scriptures, 
that  he  is  called  to  the  ministry,  this  union  and  har- 
mony of  his  convictions  with  theirs  may  assure  him  that 
he  has  not  mistaken  the  voice  speaking  within  him,  but 
that  it  is  his  duty  to  devote  himself,  either  wholly  or  in 
part,  to  the  ministration  of  the  word. 

It  is  not  improbable  that  to  some  of  my  readers  all 
this  may  seem  nothing  better  than  fanaticism,  mysti- 
cism, and,  as  they  may  possibly  call  it,  humbug.  They 
will  ask  how  a  church  meeting  can  judge  of  the  quali- 
fications of  a  man  who  has  spent  half  of  Ins  life  in 
studies  of  which  they  know  nothing,  and  may  intimate 
that  this  notion  of  the  interference  of  God,  for  the  sake 
of  enabling  men  to  decide  such  a  question,  is  childish 
and  impertinent.  I  am  prepared  to  meet  all  this. 
There  are  truths  which  some  men  can  never  see,  but 
they  may  be  truths  notwithstanding.  The  natural 
mind  understandeth  not  the  things  of  the  Spirit,  neither 
can  he  understand  them,  for  they  are  spiritually  dis- 
cerned. To  all  such  objections  I  reply  by  asking  the 
simple  question,  Is  there  any  Holy  Ghost  ?  In  the 
face  of  all  this  ridicule,  I  maintain  that  he  who  has 


IN    ASCERTAINING     A     CALL.  109 

ascended  on  high,  at  the  present  moment  confers  gifts 
upon  his  disciples  for  the  building  up  of  his  church  ; 
and  that  he  reveals  the  presence  of  these  gifts  by  the 
conviction  which  he  awakens  in  the  mind  of  the  indi- 
vidual, and  in  the  minds  of  his  brethren  concerning  him. 
I  know  of  no  better  way  than  this  by  which  a  man  may 
be  introduced  to  the  work  of  serving  Christ  in  the  gos- 
pel of  regeneration.  If  any  man  knows  of  any  better, 
let  him  propose  it.  It  is  not  sufficient  that  he  think 
lightly  of  this  way.  This  is  not  enough.  Let  him 
propose  Jiis  more  excellent  way.  Let  him  do  it  openly, 
plainly,  without  disguise,  and  make  no  higgling  about  it. 
Let  us  have  both  ways  plainly  set  before  us  ;  let  the  people 
of  God  place  them  side  by  side,  and  determine  which  is 
according  to  the  teachings  of  the  New  Testament. 

It  will  be  seen,  from  what  I  have  said,  that  the  act 
of  a  church  in  licensing  a  candidate,  is  one  requiring 
grave  and  serious  consideration. 

It  is  a  matter  of  great  consequence,  both  to  the  can- 
didate and  to  the  church  of  Christ.  To  him  it  involves 
frequently  a  change  in  his  whole  course  of  life,  and  a 
new  direction  to  all  his  energies.  If  he  enter  upon  a 
calling  for  which  he  has  no  aptitude,  his  life  is,  for  the 
most  part,  thrown  away.  When  a  Christian  brother  asks 
our  advice  on  a  subject  of  so  much  magnitude,  we  are 
surely  bound  to  give  him  the  soundest  and  most  delib- 
erate opinion  in  our  power.  To  the  church  of  Christ  it 
is  a  matter  of  moment.  To  advise  a  brother  to  leave 
his  present  field  of  usefulness  and  enter  upon  another, 
for  which  he  has  no  adaptation,  is  to  throw  away  an 
important  helper,  and  burden  the  ministry  with  a 
brother  who,  in  that  situation,  can  render  it  no  service. 


110      RESPONSIBILITY    OF    THE    CHURCHES. 

But  this  is  not  all.  The  brother  asks  for  our  con- 
viction as  to  his  call  to  the  work  of  the  ministry.  When 
we  vote  to  grant  him  a  license,  we  deliberately  say  that 
we,  in  the  fear  of  God,  believe  him  to  be  called  by  the 
Holy  Spirit  to  this  work.  We  can  not  say  this  in  truth, 
unless  we  have  taken  means  to  ascertain  his  qualifica- 
tions. We  can  not  say  it  in  truth,  unless,  having  taken 
means  to  ascertain  the  facts,  we  have  arrived  at  this 
deliberate  conclusion.  If  we  have  arrived  at  the  con- 
clusion, we  shall  with  pleasure  make  it  known  to  our 
brother.  If  we  have  not  arrived  at  it,  we  can  not  say 
that  we  have,  without  incurring  the  guilt  of  falsehood. 
It  may  give  us  pain  to  disappoint  the  expectations  of  a 
brother.  This,  to  be  sure,  we  would  gladly  avoid,  but 
we  can  not  make  a  lie  about  it.  We  can  not  say  that 
we  believe  one  thing,  when,  in  our  hearts,  we  believe  the 
opposite. 

Such  seems  to  me  to  be  the  nature  of  the  obligation 
under  which  we  are  placed  in  the  act  of  licensing  a  can- 
didate for  the  ministry.  I  fear,  however,  that  we  have 
become  very  thoughtless  on  this  subject.  It  is  fre- 
quently said,  if  the  brother  wants  to  preach,  let  him 
preach,  and  on  this  ground  a  license  is  voted.  Now  this 
is  manifestly  wrong.  If  he  wants  to  preach,  he  can 
preach  without  our  sanction,  if  he  can  find  any  one  to 
hear  him,  and  if  he  preach  no  heresy  we  can  not  prevent 
him  by  any  ecclesiastical  proceeding.  This  is  not  what 
he  wants.  He  desires  to  know  whether  his  brethren 
recognize  in  him  the  gifts  which  will  render  him  useful 
in  this  peculiar  field  of  labor,  and  this  is  the  question 
which,  in  the  fear  of  God,  they  are  called  upon  to  an- 
swer.    Again  :  I  have  seen  license  granted  without  any 


PROSPECTIVE    GIFTS.  Ill 

inquiry,  on  the  ground  that  the  license  is  only  for  a 
year.  This  is  merely  trifling  with  a  brother.  He  asks 
us  for  our  conviction,  and  we  give  him  what  is  no  con- 
viction at  all,  because  the  license  is  only  for  a  limited 
time.  Sometimes  the  fear  of  offending  friends  and 
relations,  urges  a  church  to  the  same  result.  All  this 
is  bad.  It  is  acting  falsehoods.  We  are  asked  to  an- 
swer one  question,  and  we  answer  another,  when  truth 
and  the  love  of  Christ  would  clearly  teach  us  to  speak 
in  simplicity  and  godly  sincerity. 

Another  error  on  this  subject  is  creeping  into  our 
churches,  of  a  mischievous  character.  A  young  man, 
perhaps  even  a  boy,  gives  evidence  of  piety  and  joins  a 
church.  He,  with  the  natural  fervor  of  youth,  exhorts 
his  companions  in  a  conference  meeting,  or  he  may  have 
distinguished  himself  in  school  as  a  promising  pupil. 
It  is  at  once  suggested  that  he  should  study  for  the 
ministry.  The  Education  Society  is  ready  to  receive 
him,  if  he  can  present  a  testimonial  from  the  church. 
He  is  too  young  to  furnish  any  evidence  of  adaptedness 
to  the  ministry.  To  license  such  a  person  would  be  ab- 
surd. The  following  course  is  adopted  :  the  church 
certifies  that  they  believe  him  to  have  talents,  which, 
with  proper  education,  will  fit  him  for  the  ministry  ; 
that  is,  they  do  not  believe  him  now  to  possess  minis- 
terial gifts,  but  that  education  will  either  furnish  or 
develop  them.  With  this  certificate  he  is  admitted  a 
beneficiary,  and  it  is  certain  that,  unless  some  gross 
immorality  prevent,  he  will  become  a  minister.  In  the 
course  of  six  or  eight  years  he  presents  himself  for  a 
license.  He  has  learned  to  write  a  religious  discourse. 
At  the  recommendation  of  the  church,  he  has  spent  a 


112  EVIL    OF    EDUCATING    VEEY    YOUNG    MEN 

large  part  of  his  life  in  a  preparation  which  has,  to  a 
great  extent,  disqualified  him  for  any  other  calling. 
They  seern  to  have  no  choice,  and  a  license  is  a  matter 
of  course. 

The  evil  here  is  alarming.  The  mere  youth  is  placed 
in  a  course  which  decides  his  calling  for  life  ;  a  calling 
which  he  can  not  leave  without  seeming  to  have  aposta- 
tized, and  he  must  go  through  it  or  be  disgraced.  Young 
persons  are  not  unfrequently  placed  in  this  course  at  an 
age  when  no  judicious  parent  would  allow  a  son  to  choose 
for  himself  irrevocably  a  secular  profession.  And  yet 
we  urge  young  persons,  under  these  circumstances,  to 
pledge  themselves  to  the  ministry.  Of  their  course  of 
life  while  pursuing  their  education,  the  church  knows 
nothing.  Whether  they  have  been  thoughtful  or 
thoughtless,  industrious  or  idle,  earnest  Christians  or 
mere  formal  professors,  but  few  ever  make  any  inquiry. 
The  license  is  granted,  and  the  young  man  is,  by  their 
authority,  a  candidate  for  ordination.  Can  this  be  the 
way  to  build  up  a  spiritual  and  earnest  ministry  ? 

Of  the  temptations  which  beset  a  young  man  when 
pursuing  a  course  of  education,  few  persons  are  aware; 
and  it  requires  deeper  piety,  and  a  more  matured  char- 
acter, to  resist  them,  than  is  commonly  supposed.  The 
beneficiaries  of  Education  Societies  possess,  in  general, 
the  same  moral  and  religious  standing  as  other  young 
men  in  college  who  profess  personal  piety.  Now,  sup- 
pose twenty  young  men,  professors  of  religion,  to  enter 
college,  and  pursue  their  course  to  the  close.  It  will  be 
well  if  five  of  these  twenty  maintain  a  consistent  relig- 
ious character,  attending  meetings  for  prayer  with  con- 
stancy, on  every  occasion  standing  up  fearlessly  for  what 


AS    MINISTERIAL     CANDIDATES.         113 

they  know  to  be  right,  and  bearing  testimony  every- 
where in  favor  of  religion.  Of  the  remainder,  a  part 
would  rank  among  the  timidly  conscientious,  willing  to 
be  on  the  side  of  right,  where  there  was  nothing  to  lose. 
Some  would  become  Christians  only  in  name,  known  to 
profess  Christ  only  by  their  presence  at  the  communion 
table  ;  some  would  be  seen  equally  active  for  Christ  and 
for  the  world,  and  a  few  would  be  known  as  the  worst 
enemies  of  religion,  taking  part  with  the  irreligious  and 
profane,  and  furnishing  by  their  participation  in  it,  an 
excuse  to  others  for  every  form  of  ill-doing.  I  do  not 
think  that  in  this  statement  I  exaggerate  the  facts.  In 
specially  favored  localities  it  may  be  otherwise,  but  I 
think,  after  some  consideration,  that  I  have  made  the 
supposition  no  more  unfavorable  than  the  reality.  Now, 
is  it  safe  to  take  these  twenty  together,  and  place  them 
under  circumstances  in  which  they  will  all,  if  they 
choose,  enter  the  ministry  ;  nay,  where  they  must  enter 
it,  or  lose  character  among  their  friends  ?  Does  not 
a  system  of  this  kind  require  some  modification  ?  Can 
we  thus  fill  the  ministry  with  such  laborers  as  the  Lord 
will  bless  ?  Are  we  not  expecting  from  education  what 
education  can  never  do,  nay,  what  it  is  very  liable  to 
undo  ?  Would  it  not  be  better  to  wait  a  little  longer, 
and  try  our  candidates  further,  before  we  place  them  in 
such  a  course  ?  Are  we  not  in  danger  of  laying  our 
hands  upon  novices,  and  thus  doing  an  irreparable  in- 
jury both  to  them  and  to  the  church  of  Christ  ? 

I  write  these  things  with  pain.  I  am,  however,  deal- 
ing with  facts,  and  facts  which  should  be  in  the  posses- 
sion of  every  one  who  is  called  to  form  a  judgment  in 
this  matter. 


114  ORDINATION. 

XX. 

ORDINATION. ITS   NATURE. — IMPORTANCE   OF   EXAMINATION   OF   THE   CAN- 
DIDATE.— IN  NO   OTHER   MANNER   CAN   THE   MINISTRY    BE   IMPROVED. 

In  my  last  number  I  alluded  to  the  manner  in  which 
the  Baptist  churches  grant  licenses  to  p reach  the  gospel. 
It  may  not  be  amiss  to  add  a  few  words  on  the  subject 
of  ordination. 

The  license  is  generally  given  at  first  with  limitation 
in  respect  to  time.  It  is  renewable  every  year,  and  ex- 
presses merely,  that  the  church  of  which  the  candidate 
is  a  member,  approves  of  his  design  to  preach  whenever 
an  opportunity  may  be  offerred.  By  ordination,  a  licen- 
tiate is  admitted  permanently  to  the  pastoral  office,  and 
it  is  generally  understood  that  he  is  to  make  this  the 
great  work  of  his  life.  A  single  church  does  not  ordain. 
It  calls  a  council,  generally  representing  the  churches  in 
the  vicinity,  who  are  present  by  their  minister  and  such, 
private  brethren  as  they  may  select.  At  the  time  ap- 
pointed, these  delegates  meet  and  organize  themselves 
by  the  choice  of  a  Moderator  and  Clerk.  The  doings 
of  the  church  calling  the  council  are  read.  The  candi- 
date gives  a  narration  of  his  conversion,  views  of  the 
ministry,  and  of  his  call  to  the  ministerial  office,  and 
presents  a  brief  synopsis  of  the  doctrines  which  he  be- 
lieves, and  purposes  to  preach.  If  these  are  satisfactory 
to  his  brethren,  they  resolve  to  proceed  to  his  ordination. 
The  various  services  are  assigned  to  the  several  brethren 
composing  the  council.  The  candidate  is  set  apart  by 
prayer  and  laying  on  of  hands.  The  minutes  of  the 
council  are  recorded  in  the  church  books,  and  thus  the 
service  is  completed. 


MODIFICATIONS    SUGGESTED.  115 

So  far  as  the  theory  is  concerned,  we  seem,  in  this 
matter,  to  need  no  change.  The  churches  in  the  vicinity 
may  be  considered  as  the  representatives  of  all  the  Bap- 
tist churches.  The  churches  represented  appear,  as  is 
proper,  by  ministers  and  private  members.  They  obtain 
such  evidence  as  satisfies  them  that  the  candidate  is 
called,  not  merely  to  preach,  but  to  devote  himself  to 
the  work  of  preaching,  and  they  set  him  apart  to  this 
work  accordingly.  I  do  not  perceive  how  our  custom, 
in  this  respect,  could  be  improved.  Were  I  to  suggest 
any  alteration,  it  would  be  in  the  ordination  service. 
Following  more  and  more  closely  in  the  footsteps  of 
Congregationalists  and  Presbyterians,  we  have  made  it 
much  longer  and  more  complicated  than  formerly.  And 
besides,  it  seems  to  be  taken  for  granted,  that  a  part, 
as  it  is  called,  must  be  assigned  to  every  member  of  the 
council.  This  seems  a  little  puerile,  and  might  proper- 
ly be  corrected. 

It  will  be  at  once  apprehended  that  the  act  of  a  coun- 
cil in  this  matter  is  one  of  no  ordinary  solemnity.  The 
candidate  has  previously  asked  the  church,  whether,  in 
their  opinion,  the  Holy  Ghost  has  called  him  to  pub- 
lish the  good  news  of  salvation,  wherever  he  may  have 
opportunity.  They  have  decided  in  the  affirmative. 
After  a  sufficient  time  for  trial,  in  the  presence  of  the 
churches,  a  council  of  elders  and  private  brethren  is 
assembled,  and  of  them  he  inquires,  whether,  in  their 
judgment  he  is  called  of  God  to  devote  his  life  to  the 
work  of  an  evangelist  or  a  pastor.  It  is  natural  to  sup- 
pose that,  before  answering  this  question,  the  council 
would  take  pains  to  ascertain  the  facts  on  which  their 
opinion  must  be  founded;  that  they  would  inquire  into 


116  DUTIES    OF    A    COUNCIL 

the  Christian  walk  and  conversation  of  the  candidate  ; 
his  manner  of  life  since  he  contemplated  entering  the 
ministry  ;  his  character  as  a  man  of  piety  in  the  acad- 
emy, college,  or  seminary,  in  which,  if  he  have  been  a 
student,  the  last  few  years  of  his  life  have  been  passed  ; 
the  impression  which  he  has  made  on  the  churches 
among  whom  he  has  labored;  and,  besides  all  this,  that 
they  would  hear  him  themselves,  in  order  to  be  able  to 
judge  from  his  gifts  whether  he  be  called  to  the  work. 
Besides,  it  would  be  expected  that  a  company  of  grave 
and  solid  men  would  desire  to  ascertain  the  knowledge 
possessed  by  the  candidate  of  the  way  of  salvation,  and 
that  they  would  minutely  and  carefully  examine  him  in 
some  of  the  cardinal  doctrines  of  revelation.  The  strict- 
ness of  this  examination  would  depend  much  on  the  ad- 
vantages of  the  candidate.  The  greater  his  advantages, 
the  stricter  should  be  the  examination.  No  precise 
amount  of  knowledge  should  be  specified  as  absolutely 
necessary,  but  the  fact  should  be  determined,  that  the 
candidate  was  a  sober  and  earnest  inquirer  into  the 
truth  of  the  New  Testament,  and  that,  besides  knowing 
what  was  necessary  to  his  own  salvation,  he  was  able  to 
teach  others  also.  It  is  natural  to  expect  that  an  ordina- 
tion would  be  a  season  of  moral  thoughtfulness,  solemn 
deliberation,  and  earnest  prayer  for  divine  direction  ; 
that  the  elder  brethren  would  point  out  any  thing  de- 
fective in  their  younger  brother,  and  unite  in  an  effort, 
as  far  as  was  in  their  power,  to  render  him  a  faithful 
minister  of  Jesus  Christ.  Would  not  such  a  course 
do  much  to  improve  the  character  of  the  ministry  ? 
Where  is  there  a  minister  of  Jesus  Christ  who  would 
not  now  thank  God,  if  such  a  course  had  been  pursued 


TOO    OFTEN     NEGLECTED.  117 

when  lie  was  entering  upon  his  work  ?  It  is  somewhat 
strange  that,  while  so  much  is  said  at  present  about 
raising  the  standard  of  ministerial  qualifications,  so 
little  attention  is  paid  to  this  subject.  The  Methodists 
carry  out  very  thoroughly  a  system  of  examination  for 
all  their  licentiates,  and  this  is  one  reason  of  their  un- 
paralleled success. 

I  fear,  however,  that  these  important  considerations 
are  frequently  neglected.  The  council  ordinarily  con- 
venes on  the  day  that  has  been  publicly  announced  for 
the  ordination.  They  have  no  time  for  any  such  in- 
quiries as  I  have  suggested,  and  they  are,  therefore, 
never  made.  It  frequently  happens  that  not  a  member 
of  the  council  has  ever  heard  the  candidate  preach,  or 
has  the  means  of  knowing  any  thing  of  importance  re- 
specting his  qualifications.  The  statement  of  the  can- 
didate's call  to  the  ministry,  and  of  his  views  of  doctrine, 
have  almost  passed  into  a  stereotype  form.  An  ordina- 
tion, in  short,  is  in  danger  of  being  considered  merely  a 
pleasant  meeting  of  ministers — the  private  brethren  in 
attendance  being  very  few — to  transact  a  matter  of 
form,  to  be  kindly  entertained,  and  attend  the  ordina- 
tion service  in  the  afternoon.  Is  this  the  nature  of 
ordination  as  it  is  set  before  us  in  the  New  Testament? 
Is  this  the  answer  of  a  good  conscience,  when  a  brother 
solemnly  inquires  of  us  whether  we  believe  that  God 
has  set  him  apart  for  the  pastoral  office  ? 

To  illustrate  what  I  mean  on  this  subject,  allow  me 
to  refer  to  an  ordination  which  I  attended  but  a  few 
years  since,  in  New  England.  The  candidate  was  a 
young  man  of  good  education  and  religious  standing, 
and  he  had  preached  as  a  candidate  for  the  church  that 


118  EXAMPLE    OF     THE 

called  him  to  ordination,  for  a  reasonable  length  of  time. 
Letters  were  sent  out  inviting  a  council,  composed  of 
delegates  from  the  neighboring  churches,  and  as  usual, 
the  parts  were  assigned  to  the  several  members  in  ad- 
vance. The  council  was  to  meet  in  the  morning,  and 
the  ordination  services  were  appointed  for  the  afternoon. 
At  the  time  specified  but  few  members  appeared,  but 
they  dropped  in  one  by  one,  on  the  arrival  of  the  cars. 
A  considerable  period  had  elapsed,  after  the  hour  of 
meeting,  before  the  council  was  called  to  order.  When 
the  church  was  called  on  to  state  to  the  council  its  ac- 
tion in  the  premises,  hardly  any  member  was  present ; 
the  clerk  had  not  yet  arrived  ;  he  could  not  be  found  ; 
and  there  were  really  no  documents  on  which  the  coun- 
cil could  properly  proceed.  It  was  determined  to  com- 
mence without  them,  and  read  them  as  soon  as  they 
could  be  produced.  When  the  candidate  was  called 
upon,  it  appeared  that  he  was  not  a  member  of  the 
church  over  which  he  was  to  be  ordained,  his  letter  of 
dismission  from  the  church  in  the  town  where  he  had 
been  residing,  not  having  yet  come  to  hand.  There 
was,  therefore,  no  documentary  evidence  that  he  was 
a  member  of  any  church  at  all.  After  giving  an  account 
of  his  conversion,  and  the  usual  statement  of  his  call  to 
the  ministry,  and  a  very  general  view  of  the  doctrines 
which  he  believed,  the  council  was  invited  to  ask  the 
candidate  any  questions  they  thought  fit.  After  a 
short  pause,  an  elderly  minister  who  happened  to  be 
present,  began  to  question  the  candidate  on  some  of  the 
fundamental  doctrines  of  the  New  Testament.  The 
questions  were  such  as  any  person  who  had  studied  the 
word  of  God  carefully,   should  be  able   to  answer  on 


PRACTICE    OF    COUNCILS.  119 

the  instant,  and  yet  I  heard  them  spoken  of  as  consti- 
tuting a  very  searching  examination.  They  had,  how- 
ever, been  continued  but  a  short  time,  when  it  was 
evident  that  the  business  would  not  be  completed  in 
season  for  dinner,  if  they  were  much  longer  protracted. 
The  question  came  up  for  admitting  the  candidate  to 
ordination.  The  records  of  the  church  had,  in  the 
mean  time,  been  produced,  and  found  to  be  satisfactory. 
Several  members  testified  that,  to  the  best  of  their 
knowledge  and  belief,  the  brother  was  a  member  in 
good  standing,  and  it  was  resolved  unanimously  to  pro- 
ceed with  the  ordination.  It  seemed  to  be  taken  for 
granted  that  the  act  of  the  council  was  merely  a  matter 
of  form.  This  is,  I  presume,  very  much  like  a  large 
portion  of  the  ordinations  among  us,  in  many  parts  of 
this  country.  I  ought,  perhaps,  to  add,  that  I  was  not 
a  member  of  the  council,  but  being  present,  was  politely 
invited  to  a  seat. 

My  brethren,  we  hear  frequent  complaint  of  a  dete- 
rioration of  the  ministry  ;  that  our  young  ministers  are 
not  as  grave,  devout,  and  as  well  acquainted  with  the 
Scriptures  as  formerly.  I  ask  at  whose  door  shall  the 
blame  be  laid.  If  we  make  the  licensing  and  ordaining 
of  ministers  a  mere  matter  of  form  ;  if  the  churches 
turn  this  duty  over  to  the  Committees  of  the  Education 
Societies,  and  the  Education  Societies  neglect  it  be- 
cause it  is  the  duty  of  the  churches  ;  and  if  councils 
meet  merely  to  record  what  has  been  theoretically  done, 
but  practically  left  undone  by  both  churches  and  Edu- 
cation Societies,  what  is  to  become  of  the  ministry  ?  In 
whatever  business  we  are  engaged,  if  any  thing  is  going 
wrong,  it  is  always  wise  to  ask  first  of  all,  What  part 


120  SUGGESTIONS    IN      REFERENCE 

of  the  blame  rests  upon  ourselves  ?  Whatever  de- 
ficiencies there  are  in  the  ministry,  it  is  in  the  power  of 
the  churches  to  correct,  and  the  power  exists  nowhere 
else  on  earth.  If  we  agree  to  admit  every  one  who 
chooses  into  the  ministry,  why  should  we  turn  about 
and  complain  that  every  one  who  chooses  is  admitted  ? 
We  must  all  begin  at  home,  if  we  would  see  the  evils 
of  which  we  complain  corrected. 

Here,  as  I  have  had  occasion  so  often  to  observe,  we 
have  been  led  astray  by  following  the  example  of  other 
denominations.  We  believe  that  a  man  is  moved  by 
the  Holy  Ghost  to  enter  the  ministry,  and  that  when  he 
is  thus  moved,  the  mind  of  the  Spirit  is  made  manifest 
to  him  and  to  his  brethren.  A  great  part  of  our  Pedo- 
baptist  brethren  consider  the  ministry  merely  as  a  pro- 
fession, which  any  church  member  of  sufficient  educa- 
tion may  enter.  The  two  views  are  entirely  dissimilar. 
They  have  constructed  their  system  of  preparation  for 
and  entrance  to  the  ministry  on  their  own  views.  We, 
while  holding  radically  dissimilar  opinions,  have,  I  had 
almost  said,  servilely  adopted  their  system  in  almost  all 
of  its  parts.  Hence  our  doctrine  and  our  practice  are 
at  variance  with  each  other,  and  there  is  danger  lest  our 
practice  undermine  and  subvert  our  doctrine  altogether. 
Would  it  not  be  better  to  reverse  this  order,  and  con- 
form our  practice  to  what  we  believe  to  be  according  to 
the  mind  of  the  Spirit  ? 

In  conclusion,  let  me  ask,  First,  would  it  not  be  bet- 
ter for  no  church  to  grant  a  license,  or  semblance  of  a 
license,  until  they  have  taken  all  reasonable  means  to 
ascertain  that  the  applicant  was  designed  by  the  Master 
to  be  a  preacher  of  the  gospel  ? 


TO    ADMITTING    MINISTERS.  121 

2.  Is  it  not  incumbent  on  a  council,  in  a  correspond- 
ing manner,  to  satisfy  themselves  that  the  candidate 
possesses  the  qualifications  required  in  the  New  Testa- 
ment for  the  office  of  a  pastor  or  an  evangelist  ? 

3.  Ought  ordinations  ever  to  be  held  on  the  day  of 
the  meeting  of  the  council  ? 

4.  Should  not  the  council,  besides  fully  examining 
the  candidate,  hear  him  preach  themselves,  at  least  so 
often  that  they  may  be  able  to  form  a  judgment  con- 
cerning his  qualifications  for  the  work  ? 

5.  Would  it  not  be  well  to  render  ordinations  and 
meetings  of  councils,  seasons  of  solemn  and  united  prayer 
for  the  blessing  of  God  on  the  candidate  and  the  church? 

This,  it  is  said,  will  take  much  time.  I  have,  how- 
ever, found  that  the  very  shortest  time  in  which  it  is 
possible  to  do  any  thing,  is  just  so  much  time  as  is 
necessary  to  do  it  well. 


XXI. 

THE  POINTS  IN  WHICH  WE  DIFFER  FROM  OTHER  SECTS  IMPORTANT. — 
THE  MANNER  IN  WHICH  WE  HAVE  ESCAPED  THE  ERRORS  INTO  WHICH 
OTHERS   HATE    FALLEN. 

I  have,  on  several  occasions,  alluded  to  the  fact  that 
we  have  suffered  loss,  as  Baptists,  by  following  the  ex- 
amples of  other  denominations.  It  would  almost  seem 
to  an  observer  that  we  were  ashamed  of  our  own  pecu- 
liar sentiments,  and  took  pleasure  in  testifying  that  be- 
tween us  and  other  sects  there  were  no  real  points  of 
difference.  I  think  the  points  of  difference  are  import- 
ant, and  that  our  whole  history  is,  in  the  highest  de- 

C 


122         POINTS     OF     DIFFERENCE     BETWEEN 

gree,  honorable  to  us  as  a  Christian  sect.  If  any  sect 
"  has  occasion  to  glory,  we  more."  If  any  man  among 
us  does  not  feel  a  manly  pride  in  the  sentiments  which 
have  distinguished  us,  and  in  the  manner  in  which  we 
have  maintained  them,  there  must  exist  something  pe- 
culiar either  in  his  head  or  his  heart. 

The  nature  of  the  difference  which  distinguishes  us 
from  others,  is  on  this  wise  :  it  is  evident  that  all  dis- 
ciples of  Christ  must  hold  essentially  the  same  belief 
respecting  the  character  of  God,  the  obligations  and 
character  of  man,  and  the  way  of  salvation  through  the 
merits  and  atonement  of  the  Kedeemer.  But  it  is  also 
evident  that,  holding  these  truths,  men  may  adopt 
sentiments  at  practical  variance  with  them.  These 
sentiments,  in  process  of  time,  may  encroach  upon  and 
undermine  the  truth,  so  that  it  becomes  more  and  more 
inoperative,  until,  at  last,  a  church  once  spiritual  and 
heavenly-minded  becomes  formal,  ritual,  and  worldly. 
Of  course  we  are  to  judge  of  any  denomination  not 
merely  by  what  it  believes,  but  also  by  the  contradic- 
tory elements  which  it  has  associated  with  its  belief, 
and  which,  in  the  long  run,  may  cause  it  to  swerve  from 
the  simplicity  of  the  truth  as  it  is  in  Jesus.  This,  we 
think,  has  been  the  misfortune  of  many  of  our  Christian 
brethren,  whose  belief,  according  to  their  formularies, 
agrees  quite  closely  with  our  own. 

We,  on  the  other  hand,  think  that,  by  the  grace  of 
God,  we  have  been  enabled  to  exclude  from  our  belief 
many  of  those  principles  which  have  exerted  a  delete- 
rious influence  on  some  of  our  brethren.  In  a  word,  we 
hope  that  we  have  followed  more  closely  in  the  steps  of 
the  Master,  excluding  the  errors  derived  from  the  tra- 


BAPTISTS     AND     PEDOBAPTISTS.  123 

ditions  of  the  fathers,  the  decisions  of  councils,  and  the 
enactments  of  state,  and  cleaving  more  firmly  to  the 
simple  teachings  of  Christ  and  his  apostles.  \Ye  utter 
this  in  no  spirit  of  arrogance  or  self-esteem,  but  in  de- 
vout thankfulness  to  the  Great  Teacher,  who,  we  be- 
lieve, has  condescended  to  make  known  to  us  the  truth 
more  perfectly. 

But  it  will  be  said,  How  can  you  ascribe  this  more 
perfect  knowledge  of  the  word  of  God  to  yourselves  ? 
You  have  not  numbered  among  you  profound  philos- 
ophers, learned  philologists,  acute  logicians,  or  any  of 
those  gigantic  intellects  to  whom  we  look  up  as  the 
lights  of  the  advancing  ages.  I  answer,  we  have  ar- 
rived at  a  clearer  knowledge  of  divine  truth,  for  the 
very  reason  that  we  have  had  no  such  guides  to  follow. 
Our  fathers  were,  for  the  most  part,  plain,  unlearned 
men.  Having  nowhere  else  to  look,  they  looked  up  in 
humility  to  the  Holy  Spirit  to  teach  them  the  meaning 
of  the  word  of  God.  They  had  no  learned  authorities 
to  lead  them  astray.  They  mingled  in  no  aristocratic 
circles,  whose  overwhelming  public  sentiment  might 
crush  the  first  buddings  of  earnest  and  honest  inquiry. 
As  little  children  they  took  up  the  Bible,  supposing  it 
to  mean  just  what  it  said,  and  willing  to  practice  what- 
ever it  taught.  Thus  they  arrived  at*  truth  which  es- 
caped the  notice  of  the  learned  and  the  intellectually 
mighty. 

This  is  just  what  we  might  have  expected.  The 
New  Testament  was  given  as  a  revelation,  not  to  the 
learned  or  the  philosophically  wise,  but  to  every  one 
born  of  woman.  In  it,  God  speaks  to  every  individual 
of  our  race,  as  much  as  though  that  individual  was  the 


124        INTERPRETATION    OF    SCRIPTURE. 

only  being  whom  it  addressed.  Such  a  communication 
must  evidently  be  made  as  plain  and  simple  as  language 
could  make  it.  In  the  New  Testament,  Infinite  Wis- 
dom has  put  forth  its  power  to  render  the  truth  by 
which  we  must  be  saved  easy  to  be  understood.  Such 
being  the  nature  of  the  revelation,  it  is  manifest  that 
the  best  of  all  interpreters  must  be  a  humble  and  child- 
like disposition.  The  mind  which  is  most  thoroughly 
purified  from  every  desire  to  conform  the  word  of  God 
to  its  preconceived  opinions  or  biases,  will  be,  of  all 
others,  the  most  likely  to  discover  the  truth  which  the 
Spirit  intended  to  convey.  Such  is  clearly  the  teaching 
of  our  Saviour  on  this  subject.  "I  thank  thee,  0 
Father,  Lord  of  heaven  and  earth,  because  thou  hast 
hidden  these  things  from  the  wise  and  prudent,  and 
hast  revealed  them  unto  babes.  Even  so,  Father,  for 
so  it  seemed  good  in  thy  sight."  I  hope  I  have  all  due 
respect  for  learning,  and  especially  for  philological  learn- 
ing. I  trust  I  am  not  wanting  in  reverence  for  the  wise 
and  good  of  our  own  and  of  preceding  ages.  But  I  would 
ask,  in  that  age  of  robust  scholars,  which  of  them  had 
so  deep  and  thorough  an  understanding  of  the  mind  of 
the  Spirit  in  the  New  Testament  as  John  Bunyan  ? 
Shut  up  for  twelve  years  in  Bedford  jail  for  the  testi- 
mony of  Jesus,  Iris  soul  wrung  with  anguish  by  the 
tears  of  his  starving  wife  and  helpless  babes,  with  no 
book  but  the  Bible,  a  ray  of  light  from  the  tlu'one  of 
God  shone  down  on  the  sacred  oracles,  as  he  looked 
upon  them,  and  revealed  to  him  mysteries  which  the 
learned  could  not  see,  and  which  he  has  unfolded  to  the 
admiring  gaze  of  all  the  coming  ages.  Take  another 
case  of  a  different  character.     Neander  was  learned  in 


CONCESSIONS    OF     PEDOBAPTISTS.  125 

philosophy,  and  in  the  history  of  the  church,  beyond 
any  man  of  this  age,  perhaps  of  any  age.  Take  up 
now  his  Commentary  on  John's  First  Epistle,  the  best 
of  his  works,  of  this  character,  with  which  I  am  ac- 
quainted. The  excellency  of  this  exposition  is  not  at 
all  owing  to  his  marvelous  learning,  but  to  the  child- 
like and  loving  temper  which  places  him  in  so  delight- 
ful harmony  of  spirit  with  the  beloved  apostle.  If  such 
be  the  law  of  the  divine  dispensation,  it  is  not  remark- 
able that  the  truth  which  was  hidden  from  the  wise  and 
prudent  has  been  revealed  unto  babes.  And  that  this 
nas  been  so,  would  seem  to  be  evident,  from  the  fact 
that  the  sentiments  which  we  have  maintained  for  gen- 
erations, amid  obloquy  and  contempt,  are  now  admitted 
to  be  truths  by  the  profoundest  thinkers  and  the  most 
learned  Christian  philosophers  of  the  present  age  ;  by 
men  of  the  logical  acumen  of  a  Whately,  and  the 
philological  and  historical  learning  of  a  Bunsen  and  a 
Neander. 


XXII. 

HEREDITARY  MEMBERSHIP  AT  VARIANCE  WITH  THE  IDEA  OF  THE  SPIRIT- 
UALITY OF  THE  CHURCH. — TENDENCY  OF  INFANT  BAPTISM  TO  ESTAB- 
LISH   HEREDITARY    MEMBERSHIP. 

In  my  last  paper  I  stated,  in  general,  the  reasons 
why  a  Baptist  should  be  thankful  to  God  for  the  past 
history  of  his  denomination.  It  may  be  expected  that 
I  should  present  the  case  more  in  detail.  I  trust  I  am 
prepared  to  do  so,  and  will  illustrate  my  meaning  by 
examples. 


126  HEREDITARY     MEMBERSHIP 

In  common  with  other  evangelical  denominations,  we 
hold  the  doctrines  of  the  depravity  of  man,  the  necessity 
of  piety  to  church  membership,  and  the  necessity  of 
regeneration,  in  order  to  render  a  man  fit  for  the  king- 
dom of  God  in  heaven,  or  the  church  of  Christ  on  earth. 
That  is,  we  believe  that  the  heart  of  man  is  estranged 
entirely  from  God,  and  is,  therefore,  in  its  natural  state, 
incapable  of  holy  affections,  or  of  any  act  which  fulfills 
the  requirements  of  the  law  ;  that  the  church  of  Christ 
is  made  up,  not  of  those  who  are  members  by  profession, 
but  only  of  those  who  are  changed  in  their  affections, 
who  love  God  with  a  filial  temper,  and  submit  them- 
selves in  all  things  to  the  precepts  and  example  of 
Christ,  relying  wholly  on  his  merits  for  salvation.  This 
change  of  heart  is  called,  in  the  Scriptures,  regenera- 
tion, and  hence  our  belief  is,  that  the  church  of  Christ 
is  made  up  wholly  of  regenerated  persons.  To  the 
truth  of  these  doctrines  we  have  always  borne  testi- 
mony, and  we  have  always  intended  to  reject  every 
practice  and  ordinance  at  variance  with  them.  On 
these  doctrines  rests  the  superstructure  of  a  spiritual 
church,  of  that  church  whose  members  are  "a  royal 
priesthood,  a  holy  nation,  a  peculiar  joeople."  Suffer 
them,  for  any  cause,  to  be  obscured  or  undermined,  and 
the  dividing  line  between  the  church  and  the  world  is 
removed,  and  what  was  once  a  church  of  Christ  in 
reality,  becomes  such  only  in  name.  I  do  not  say  that 
such  will  be  the  result  within  a  single  generation,  but 
such  is  the  tendency,  and  as  surely  as  things  follow  their 
tendencies,  they  must  sooner  or  later  arrive  at  this  ter- 
mination. 

For  instance,  suppose  a  church  of  Christ,   holding 


OPPOSED    TO    SPIRITUALITY.  127 

the  doctrines  I  have  referred  to  above,  also  admits  the 
practice  of  infant  baptism.  It  is  granted  that  there  is 
no  precept  commanding,  or  example  sanctioning  this 
rite  in  the  New  Testament.  It  must,  therefore,  if  a 
duty,  be  such  in  consequence  of  some  other  truth  which 
necessitates  the  obligation  to  perform  it.  What,  then, 
are  the  doctrines  on  which  this  obligation  rests  ?  Is  it 
the  covenant  with  Abraham  ?  But  all  the  children  of 
Abraham,  and  the  servants  born  in  his  house,  were 
members  of  the  patriarchal  church.  Why,  then,  should 
they  not  be  members  also  of  the  Christian  church,  if  it 
be  formed  on  the  same  model  ?  Or,  is  the  ground  of 
infant  baptism  the  rite  of  circumcision,  under  the 
Mosaic  law  ?  Every  male,  by  this  rite,  and  every 
female  without  it,  became  a  member  of  the  Hebrew 
church,  entitled  to  eat  the  Passover,  and  enjoy  all  the 
immunities  belonging  to  the  theocratic  commonwealth. 
If  this  be  our  model,  why  should  not  corresponding 
privileges  be  accorded  to  the  children  baptized  under 
the  New  Testament  dispensation  ?  Here  the  door  is  at 
once  opened  to  hereditary  membership.  The  practice 
and  the  principles  of  Christians  holding  these  beliefs  are 
at  variance,  and,  in  such  cases,  it  commonly  happens 
that  the  practice  encroaches  on  the  principle.  This 
occurred  in  the  time  of  President  Edwards.  In  the 
first  place,  the  children  of  those  who  were  not  church 
members  were  admitted  to  baptism.  Then  persons 
who  had  been  baptized,  and  were  of  moral  life,  who 
professed  a  desire  to  be  converted,  were  admitted  to  the 
church.  And  thus  it  came  to  pass  that,  at  one  period, 
every  respectable  householder  of  the  town  was  expected 
to  be  a  member  of  the   church.     Thus,  at  the   same 


128  EXPERIENCE    OF    THE    QUAKEKS. 

time,  in  the  Reformed  Dutch  churches  in  this  country, 
Mrs.  Grant  tells  us  that  every  young  man,  at  the  age 
of  twenty-one,  was  married  and  joined  the  church,  as  a 
matter  of  course.  In  the  Established  Church  of  En- 
land,  confirmation,  by  which  a  person  is  admitted  to 
communion,  is  expected  of  every  one  on  arriving  at  a 
suitable  age.  In  the  Lutheran  churches  the  custom  is 
universal.  Thus  the  doctrine  of  the  spirituality  of  the 
church  is,  in  the  end,  subverted  by  the  doctrine  of 
hereditary  membership,  introduced  by  the  principle  on 
which  infant  baptism  is  supported. 

A  striking  illustration  of  the  result  of  the  admission 
of  the  doctrine  of  hereditary  membership  is  seen  in  the 
history  of  the  Friends,  or  Quakers.  They  had  arrived 
at  remarkably  clear  ideas  of  the  religion  of  the  New 
Testament,  and  of  the  obligations  which  it  imposed. 
They,  however,  rejected  ordinances  altogether,  observ- 
ing that  they  had  become  merely  a  matter  of  form. 
Yet  they  adopted  the  principle  of  hereditary  member- 
ship. In  a  few  generations,  the  societies  of  these  disci- 
ples, who,  at  the  first,  proclaimed  the  truth  of  the 
spirituality  of  the  church,  were  filled  with  hereditary 
members  destitute  of  the  grace  of  G-od.  Then  ensued 
a  division,  by  which  the  formal  and  the  spiritual  were 
separated  from  each  other.  But  the  spiritual,  adhering 
to  the  doctrine  of  hereditary  membership,  were  soon 
again  overwhelmed  by  merely  worldly  professors.  Other 
divisions  ensued.  Thus,  in  spite  of  the  purity  and 
beauty  of  their  original  principles,  they  have  been  con- 
tinually diminishing  ;  and,  it  is  to  be  feared,  will  before 
long  cease  to  be  a  distinct  denomination  of  Christians. 
We  can  not  but  believe  that  a  high  honor  has  been 


BAPTISM    DOES    NOT     REGENERATE.         129 

conferred  on  us  by  the  Master,  in  that  we  have  been 
taught  to  bear  testimony  at  all  times,  against  what  we 
believe  to  be  an  error  so  subversive  of  the  doctrine  of 
the  spirituality  of  the  church  of  Christ. 

But  take  the  other  grounds  on  which  the  baptism  of 
infants  is  enforced.  It  is  said  by  some  that  baptism 
purifies  the  child  from  original  sin.  If  it  be  thus  puri- 
fied, and  its  nature  made  holy,  why  should  it  not  at 
once  be  admitted  to  a  holy  ohurch  ?  Or,  is  the  doctrine 
of  baptismal  regeneration  entertained,  and  is  it  said 
before  baptism  that  "  none  can  enter  into  the  kingdom 
of  God,  except  he  be  regenerated  and  born  anew  ;"  and 
after  baptism,  "  thanks  are  rendered  to  God  that  he  has 
been  pleased  to  regenerate  this  infant  with  his  Holy 
Spirit,  to  receive  him  for  his  own  child  by  adoption,  and 
incorporate  him  into  his  holy  church,"  why  should  he 
not  be  admitted  to  all  the  privileges  of  the  church  of 
Christ  ?  But  it  is  practically  found  that  no  moral 
change  follows  this  ordinance,  and  hence  the  church  is 
filled  with  worldly  men,  and  the  doctrine  of  the  spiritu- 
ality of  the  kingdom  of  Christ  is  virtually  ignored. 

Or,  is  it  said,  that  setting  aside  all  these  views,  we 
found  the  obligation  of  infant  baptism  on  the  traditions 
of  the  church,  and  its  practice  in  the  latter  part  of  the 
second,  and  the  beginning  of  the  third  centuries  ?  We 
then  concede  the  principle,  that  the  acts  of  men  of  that 
period  had  power  to  bind  the  conscience,  and  we  are 
obliged  to  receive  as  truth  whatever  they  taught,  and 
to  follow  their  example  in  whatever  they  put  in  prac- 
tice. Here,  then,  we  abandon  Protestantism,  and  adopt 
almost  all  the  errors  of  the  church  of  Rome. 

Against  these  errors,  as  we  conceive  them,  and  the 

6* 


130         CONSISTENCY     OF     BAPTIST    VIEWS. 

principles  on  which  they  are  founded,  we  have  had  the 
honor  of  ever  hearing  our  earnest  and  decided  testimony. 


XXIII. 

OTHER  TRUTHS  TO  WHICH  BAPTISTS  HAVE  BORNE  TESTIMONY. — THE  SPIR- 
ITUALITY OF  THE  CHURCH  OF  CHRIST. — THE  RIGHT  OF  PRIVATE  JUDG- 
MENT.— THE  SUFFICIENCY  OF  THE  NEW  TESTAMENT  AS  OUR  RULE  OF 
FAITH    AND    PRACTICE. — THE   SEPARATION   OF   THE    CHURCH   FROM    THE 

STATE. 

In  my  last  paper  I  took  occasion  to  ohserve  that 
while  the  Baptists,  with  other  evangelical  denomina- 
tions, held  the  doctrine  of  the  exclusive  spirituality  of 
the  church  of  Christ,  to  them  belonged  the  honor  of 
holding  this  fundamental  truth  in  its  purity  and  sim- 
plicity, and  of  rejecting  every  principle  and  practice 
at  variance  with  it.  I  also  alluded  to  the  fact  that 
infant  baptism  can  not  be  maintained  without  involving 
some  belief  opposed  to  this  fundamental  article  of  vital 
Christianity.  We  may  at  various  times  have  become 
lax  in  our  discipline,  and  have  failed  to  carry  out  in 
practice  the  principles  which  we  believe.  In  such  cases, 
all  we  need  is  to  seek  out  the  old  paths  and  walk  there- 
in, to  act,  in  a  word,  according  to  our  established  be- 
lief, and  "  we  are  ourselves  again."  On  the  contrary, 
those  who  hold  to  practices  founded  on  beliefs  at  vari- 
ance with  this  doctrine,  can  not  be  thus  rectified.  Their 
principles  are  contradictory,  and  to  carry  them  all  out 
to  their  legitimate  results,  must  lead  either  to  inextric- 
able confusion,  or  else  to  the  subversion  of  some  funda- 
mental doctrine  of  the  gospel. 


PRIESTHOOD     OF     BELIEVE  US.  131 

But  this  is  not  the  only  tenet  by  which  our  denom- 
ination has  been  always  distinguished. 

1.  As  a  natural  and  inspired  consequence  of  the  doc- 
trine of  the  spirituality  of  the  church,  we  have  ever 
held  to  that  of  the  universal  priesthood  of  believers. 
We  have  always  proclaimed  that  every  child  of  God  has 
the  right,  in  his  own  person,  of  drawing  near  to  God 
through  the  intercession  of  the  one  only  Mediator  and 
High  Priest.  Hence  we  reject  all  notions  of  the  neces- 
sity of  human  mediators,  and  with  it,  all  belief  in  the 
holiness  of  a  priesthood,  and  in  general  of  an  ecclesias- 
tical caste.  While  we  believe  that  men  are  to  be  set 
apart  for  the  duties  of  the  ministry  in  whom  we  see  the 
evidence  of  ministerial  gifts,  yet,  that  it  is  the  church 
itself — by  which  I  mean  not  the  clergy,  but  the  whole 
body  of  Christians — which  sets  them  apart  ;  and  that 
when  thus  appointed  to  this  work,  they  are,  by  this  act, 
rendered  no  better  or  holier  than  their  brethren.  They 
are  not  thus  made  lords  over  God's  heritage,  but  serv- 
ants of  the  church,  appointed  to  minister  in  spiritual 
things.  They  have  no  authority,  either  individually  or 
collectively,  to  legislate  for  their  brethren,  but  are,  in 
all  respects,  just  as  any  other  believers,  subject  to  the 
law  of  Christ.  This,  in  a  country  like  our  own,  where 
the  press  is  free  and  the  church  can  not  wield  the  arm 
of  the  state,  may  seem  a  matter  of  secondary  moment. 
But  let  any  one  cast  his  eyes  over  the  past  history  of 
Christianity,  and  observe  the  universal  tendency  of 
teachers  of  religion  to  constitute  themselves  into  a 
priesthood,  to  assert  dominion  over  the  conscience,  and 
to  use  the  power  which  they  have  usurped  for  their  own 
advantage,  and  to  the  extinction  of  piety,  and  he  will,  I 


132  RIGHT     OF    PRIVATE     JUDGMENT. 

think,  come  to  a  very  different  conclusion.  No  more 
fatal  error  lias,  in  all  ages,  dogged  the  footsteps  of  the 
church  of  Christ,  than  the  belief  in  the  official  holiness 
of  the  teacher  of  religion,  and  the  necessity  of  a  human 
mediator,  in  some  sort,  to  appear  on  our  behalf  before 
God.  From  this  belief  have  been  developed  those 
various  forms  of  ecclesiastical  hierarchy,  which  now, 
with  their  appalling  weight,  press  down  the  masses  of 
Europe,  and  hold  them  bound  in  the  fetters  of  spiritual 
ignorance  and  sin. 

Another  truth  which  has  always  been  inscribed  on  our 
banner  is,  the  absolute  right  of  private  judgment  in  all 
matters  of  religion.  We  have  always  believed  that  the 
New  Testament  was  not  given  by  God  to  a  priesthood, 
to  be  by  them  diluted,  compounded,  and  adulterated, 
and  then  retailed  by  the  pennyworth  to  the  people  ; 
but,  on  the  contrary,  that  the  whole  revelation  in  its 
totality,  in  all  its  abundance  of  blessing,  with  all  its 
solemn  warnings,  and  its  exceeding  great  and  precious 
promises,  is  a  communication  from  God  "to  every  indi- 
vidual of  the  human  race.  It  is  given  to  the  minister 
in  no  higher,  or  better,  or  different  sense,  than  it  is 
given  to  every  one  who  reads  it.  Every  one  to  whom 
it  comes  is  bound  to  study  it  for  himself,  and  govern 
his  life  by  it.  The  wisdom  of  Omniscience  has  tasked 
itself  to  render  this  communication  plain,  so  that  he 
that  runs  may  read,  and  that  a  wayfaring  man,  though 
a  fool,  need  not  err  therein.  The  Holy  Spirit  has, 
moreover,  been  sent  to  assist  every  one  who  will,  with 
an  humble  and  devout  heart,  seek  to  understand  it. 
With  such  a  revelation,  and  such  spiritual  aid,  every 
man  is  required  to  determine  for  himself  what  is  the 


THE     NEW     TESTAMENT     OUR     STANDARD.    133 

will  of  God.  Seeking  to  know  his  duty  in  this  manner, 
he  will  not  fail  to  discern  it.  He  has,  therefore,  no 
excuse  for  disobedience.  He  can  not  plead  before  God 
that  he  could  not  know  his  will.  He  can  not  excuse 
himself  before  his  Judge  on  the  ground  that  his  minis- 
ters deceived  him.  The  revelation  was  made  to  the 
man  himself,  and  the  means  were  provided  for  his 
understanding  of  it.  '•  Every  one  of  us  must  give 
account  for  himself  unto  God."  Such  are  the  views 
which  we  have  always  entertained. 

Allied  to  this  is  another  like  unto  it.  As  I  have 
before  remarked,  we  have  always  held  to  the  perfect 
sufficiency  of  the  Scriptures  to  teach  us  in  all  matters 
pertaining  to  religion.  We,  moreover,  believe  that  the 
New  Testament,  the  word  spoken  by  the  Son  of  God 
from  heaven,  and  by  the  apostles  whom  he  himself 
inspired,  was  given  not  to  one  nation,  but  to  the  whole 
human  race  for  all  coming  time,  and  that  by  this  word 
we  are  to  decide  upon  the  obligatoriness  of  every  part 
of  the  older  revelation.  It  is,  therefore,  in  this  sense, 
our  only  rule  of  faith  and  practice.  To  every  precept 
of  it  we  bow  implicitly  as  God's  last,  best,  and  final 
revelation  of  his  will  to  mankind.  We  judge  the 
Fathers,  as  they  are  called,  by  the  New  Testament. 
We  judge  tradition  and  the  rites  and  usages  of  men  by 
the  same  law.  We  appeal  "to  the  Word  and  the 
testimony,  and  if  they  speak  not  according  to  this  word, 
it  is  because  there  is  no  light  in  them."  Hence  we  are 
delivered  from  the  yoke  of  antiquity,  tradition,  and 
ecclesiastical  usurpation,  and  rejoice  in  the  liberty 
wherewith  Christ  has  made  us  free. 

We  hear  much  at  present,  which  indicates  the  dis- 


134  INDEPENDENCE    OF     THE     CHURCH. 

satisfaction  of  honest  and  able  men  with  the  Christian 
church  as  it  now  exists  in  Europe,  and  to  some  extent 
in  this  country.  It  is  surely  not  without  foundation. 
We  hear  of  various  projects  for  a  reformation  of  Christi- 
anity. None  of  these  projects  can,  however,  reach  the 
evil.  It  will  never  be  reached,  and  the  world  will  never 
be  reformed,  until  Christians  prune  off  all  the  beliefs 
and  usages  which  have  been  ingrafted  on  the  church,  as 
it  was  left  by  the  apostles,  and  in  simplicity  and  truth 
adopt  for  their  only  and  sufficient  rule,  the  New  Testa- 
ment, as  it  was  committed  to  them  by  our  Lord  and 
Saviour. 

Another  article  of  our  belief,  and  the  last  that  I  will 
mention,  is  that  the  church  of  Christ  is  distinct  from 
every  other  association  of  men,  and  is  wholly  and  abso- 
lutely independent  of  the  civil  power.  The  authority 
we  plead  for  this  belief  is  found  in  the  reply  of  Peter 
and  John  to  the  Jewish  Sanhedrim  :  "  Whether  it  be 
right  in  the  sight  of  God  to  hearken  unto  you  more 
than  unto  God,  judge  ye,  for  we  can  not  but  speak  the 
things  which  we  have  seen  and  heard."  We  accord- 
ingly have  ever  believed  that  the  state  has  no  author- 
ity to  legislate  in  matters  pertaining  to  the  conscience. 
When  man  violates  the  rights  of  man,  the  state  may 
interfere,  and  prevent  or  punish  the  wrong.  But,  in 
matters  which  concern  our  relations  to  God,  the  state 
has  no  jurisdiction.  It  has  no  right  to  take  cognizance 
of  our  duties  to  God.  Hence  it  is  guilty  of  wrong,  if  it 
prohibit  or  annoy  any  form  of  religion,  if  it  favor  one 
more  than  another,  if  it  restrict  the  exercise  of  any 
form  of  devotion,  either  public  or  private,  or  in  any 
manner  whatever  interfere  in  the  matter  of  religious 


"soul  liberty."  135 

belief  or  practice.  Such  -was  the  view  taken  of  this 
subject  by  Roger  Williams,  and  hence,  when  he  estab- 
lished a  commonwealth,  its  fundamental  principle  was 
perfect  freedom  in  religious  concernments  ;  or,  as  he  so 
well  designated  it,  "  soul  liberty."  No  man  of  his 
age  had  so  clear  conceptions  of  the  rights  of  conscience 
as  the  founder  of  Rhode  Island,  and  no  one  had  ever 
carried  them  so  honestly  to  their  legitimate  conclusions. 
I  go  further  :  no  one  has  yet  been  able  either  to  take 
from  or  add  to  the  principles  of  religious  liberty  which 
he  so  simply  and  powerfully  set  forth.  They  stand  as 
imperishable  monuments  to  his  fame,  like  the  obelisks 
of  Luxor,  on  which  the  chiseling  of  every  figure  is  now 
just  as  sharply  defined  as  when,  three  thousand  years 
since,  they  were  left  by  the  hand  of  their  designer. 

These  sentiments  we  have  held,  as  I  have  said, 
unalloyed  by  any  opinions  or  practices  at  variance  with 
them.  Hence  it  is  evident  that  we  must,  on  various 
occasions,  have  differed  in  practice  from  those  who, 
though  agreeing  with  us  in  the  main,  have  adopted 
practices  and  usages  derived  from  other  sources  than 
the  Scriptures.  It  is  to  our  honor  that  we  have  borne 
testimony  to  these  great  truths  through  evil  and 
through  good  report,  amid  obloquy,  scorn,  contumely, 
and  persecution  even  unto  death. 

That  the  Protestant  leaders,  at  the  time  of  the 
Reformation,  did  not  perceive  the  evil  and  the  wrong 
of  the  alliance  between  the  Church  and  the  State,  is 
one  of  the  most  inscrutable  of  the  hidden  things  of  the 
Almighty.  They  rejected  many  of  the  errors  of  Roman- 
ism, but  retained  this,  which  gave  to  them  their  power 
over  the  nations.      They  claimed  for  themselves  the 


136  CHARACTER    OF    THE    PURITANS. 

right  of  private  judgment,  but  as  soon  as  they  obtained 
the  power,  they  denied  it  to  those  who  with  themselves 
had  been  fellow-sufferers  for  conscience'  sake.  Hence 
their  anxiety  everywhere  to  gain  the  adherence  to  their 
sentiments  of  Electors,  Princes,  Counts,  Barons,  and 
civil  rulers  of  every  rank  and  description.  And  hence, 
as  in  various  countries,  Protestants  of  different  names 
came  into  power,  Baptists  suffered  from  them  all  in- 
tolerance and  persecution.  Nor  was  this  persecution 
a  matter  of  ephemeral  passion.  It  has  been  continued 
even  to  the  present  day  in  most  of  the  countries  of 
Europe.  The  sufferings  of  our  brethren  under  the 
house  of  Stuart  can  not  be  read  without  a  shudder. 
Even  at  the  present  day,  though  they  are  favored  with 
gracious  toleration,  yet  the  unrepealed  laws  of  England, 
if  put  into  execution,  would  sadly  interfere  with  the 
acknowledged  rights  of  conscience.  In  Germany,  our 
brother  Oncken  has  suffered  months  of  imprisonment 
for  preaching  Christ,  and  the  members  of  our  churches 
are  now  subjected  to  punishment  by  the  civil  magis- 
trate for  not  bringing  their  children  to  the  Lutheran 
p>riest  for  baptism. 

In  our  own  country,  under  the  Puritans,  the  case  was 
no  better.  The  Puritans  were  noble  men.  The  world 
owes  them  a  debt  which  can  never  be  canceled.  I 
would  not  detract  from  the  honor  which  they  deserve. 
I  respect  a  man  who  will  suffer  the  loss  of  all  things 
rather  than  submit  to  injustice,  and  confess  himself  to 
be  a  slave.  The  Puritans  were  ready  to  die,  rather 
than  bow  their  consciences  to  the  will  of  man.  But 
they  sought  for  liberty  of  conscience  only  for  themselves. 
They  failed  to  generalize  their  principles,  and  yield  to 


SENTIMENTS    OF     ROGER     WILLIAMS.       137 

others  what  they  claimed  as  their  own  inalienable  birth- 
right. Hence  persecution  was  soon  as  rite  on  this  side 
of  the  Atlantic  as  on  the  other.  Every  one  knows  the 
treatment  received  at  their  hands  by  Roger  Williams. 
Several  of  our  brethren  from  Rhode  Island  were  fined 
and  whipped  for  preaching  the  gospel  at  Lynn.  And 
this  spirit  has  not  been  allayed  until  within  the  memory 
of  men  now  living.  I  have  myself  conversed  with  men 
who,  in  two  of  the  New  England  States,  have  suffered 
the  loss  of  goods  and  even  imprisonment,  because  they 
would  not  pay  taxes  for  the  support  of  Congregational- 
ism, or,  as  it  was  then  called,  "  the  standing  order." 

Here,  then,  is  the  peculiar  glory  of  the  Baptists. 
While  they  have  suffered  persecution  at  the  hands  of 
almost  all  the  dominant  sects  that  emerged  from  the 
Reformation,  their  garments  have  never  been  defiled  by 
any  violation  of  the  rights  of  conscience.  What  Roger 
Williams  claimed  for  himself,  he  as  freely  granted  to 
others.  He  tells  us  :  "I  desire  not  that  liberty  to  my- 
self which  1  would  not  freely  and  impartially  weigh  out 
to  all  the  consciences  of  the  world  beside."  "  All  these 
consciences,  yea,  the  very  consciences  of  the  Papists, 
Jews,  etc.,  ought  freely  and  impartially  to  be  permitted 
their  several  worships,  their  ministers  of  worships,  and 
what  way  of  maintaining  them  they  freely  choose." 
And  this,  be  it  remembered,  was  said,  and  a  govern- 
ment was  established  in  conformity  to  it,  at  a  time 
when,  out  of  the  little  colony  of  Rhode  Island  and 
Providence  Plantations,  there  was  not  a  foot  of  the 
habitable  earth  where  a  Baptist  could,  without  moles- 
tation, worship  God  according  to  the  dictates  of  his  own 
conscience.     And  at  a  later  day,  when  there  was  not  a 


138         IMPORTANCE     OF    THE    PRINCIPLES 

colony  in  America  in  which  the  charter  of  a  Baptist 
college  could  have  been  obtained,  Brown  University  was 
incorporated.  True  to  their  principles,  our  fathers  in- 
serted a  provision  in  the  charter  of  this  institution,  by 
which  the  various  sects  in  Ehode  Island ;  Baptists,  Epis- 
copalians, Congregationalists  and  Quakers,  in  propor- 
tion to  their  then  population,  should  forever  constitute 
the  government  of  the  college.  Such  has  ever  been  the 
constitution  of  this  seat  of  learning. 

Of  the  unspeakable  importance  of  the  principles  to 
which  I  have  thus  alluded,  there  can  now  be  no  contro- 
versy. The  doctrines  of  the  spirituality  of  the  church, 
the  right  of  private  judgment,  the  perfect  sufficiency  of 
the  Scriptures  as  a  rule  of  faith  and  practice,  and  the 
absolute  separation  of  Church  and  State,  are  admitted 
to  be  the  articles  by  which  the  church  of  Christ  must 
either  stand  or  fall.  The  truths  which  Roger  Williams 
first  exemplified  in  his  own  little  colony,  are  now  the 
glory  of  this  great  republic  ;  and  they  are  at  this  mo- 
ment agitating  the  millions  of  every  nation  of  Europe. 
They  must  ere  long  make  the  circuit  of  the  earth.  And 
these  other  doctrines  are  now  disturbing  the  repose  of 
ritual  and  formal  Christianity  everywhere,  and  the 
churches  can  never  "  shake  themselves  from  the  dust, 
and  put  on  their  beautiful  garments,"  until  they  are 
universally  adopted. 

The  Baptists  may  then  lay  claim,  to  say  the  least,  to 
as  high  moral  distinction  as  can  be  awarded  to  any  sect 
in  Christendom.  They  have  borne  testimony  to  the 
most  important  doctrines  of  revelation,  in  their  unadul- 
terated purity  and  simplicity.  From  each  sect  in  turn, 
they  have,  for  bearing  this  testimony,  suffered  scorn, 


MAINTAINED     BY     BAPTISTS.  139 

contumely,  reproach,  and  persecution.  When  they 
have  obtained  the  power  to  persecute  in  turn,  they  used 
that  power  only  to  return  good  for  evil,  by  granting  to 
their  persecutors  every  right  which  they  claimed  for 
themselves.  When  any  sect  can  lay  claim  to  higher  or 
more  honorable  distinction,  we  will  bow  before  them, 
and  cheerfully  yield  them  Christian  precedence. 

Such  being  the  facts  known  to  all  the  world,  have  we 
any  reason  to  be  ashamed  of  our  fathers  ?  When  the 
very  principles  for  which  they  suffered  are  now  acknowl- 
edged to  lie  at  the  foundation,  not  only  of  pure  Chris- 
tianity, but  of  all  civil  and  religious  liberty,  shall  we 
hide  our  light  under  a  bushel,  and  blush  to  bear  testi- 
mony to  eternal  truth  ?  After  having  so  long  stood  in 
the  vanguard  of  that  noble  host  who  have  contended 
for  apostolic  Christianity  and  the  inalienable  rights  of 
conscience,  now  that  the  victory  is  half  achieved,  and 
our  principles  are  arousing  the  nations,  shall  we  lay 
down  our  arms,  furl  our  banners,  and  retire  ingloriously 
from  the  combat  ?  I  know  not  what  may  be  your 
answer,  but  I  know  what  would  have  been  the  answer 
of  Bos;er  Williams. 


XXIV. 

APPROXIMATION  OF  OTHER  SECTS  TO  THE  PRINCIPLES  HELD  BY  BAPTISTS. 
— THE  SPIRITUALITY  OF  THE  CHURCH. — THE  SUFFICIENCY  OF  THE  NEW 
TESTAMENT  AS  OUR  RULE  OF  FAITH — LIBERTY  OF  CONSCIENCE. 

In  my  last  number,  I  referred  to  some  of  the  princi- 
ples always  held  by  the  Baptists,  and  for  our  testimony 
to  which,  we  had  suffered  persecution  from  almost  all 


140  VIEWS    OF    PEDOBAPTISTS 

of  the  dominant  sects  in  Christendom.  I  also  stated 
the  fact,  that  when  the  power  had  been  in  our  hands 
we  had  never  abused  it,  but  advocated  in  its  widest  ex- 
tent, soul  liberty;  we  had  always  accorded  to  our 
brethren — nay,  to  all  men  of  what  belief  soever — the 
same  privileges  which  we  have  ever  claimed  for  our- 
selves. We  acknowledge  with  thankfulness  the  grace 
that  was  thus  bestowed  on  our  fathers.  We  consider  it 
an  honor  to  walk  in  their  footsteps.  They  have  done 
nothing  for  which  we  should  blush,  and  much  in  which 
we  may  glory.  We  stand  in  need  of  no  patronage.  We 
ask  the  loan  of  no  old  and  worn-out  garments  to  hide 
their  mantle  which  has  fallen  upon  us.  Without  arro- 
gance we  may  take  our  place  in  the  front  rank  of  those 
who  have  exemplified  and  suffered  for  the  truth  as  it  is 
in  Jesus. 

A  correspondent  of  Tlie  Examiner,  in  Illinois,  has 
requested  me  to  exhibit  the  relative  positions  of  the 
Baptists  and  Pedobaptists,  and  the  reciprocal  influence 
which  they  have  exerted  upon  each  other.  The  subject 
is  important,  and  this  is,  perhaps,  the  proper  place  in 
which  to  consider  it.  I  will,  therefore,  in  compliance  with 
the  request  of  my  brother,  offer  a  few  suggestions  which 
have  occurred  to  me  since  the  reading  of  his  communi- 
cation. In  matters  of  minor  detail  I  may  sometimes 
err,  for  I  have  not  at  hand  the  means  of  verifying  all 
my  opinions.  As  to  "  the  general  scope  and  tenor,"  as 
the  old  ministers  used  to  have  it,  I  think  my  views 
may  be  relied  on.  I  shall  offer  them  without  much 
attempt  at  arrangement,  as  they  may  present  them- 
selves to  me  on  brief  reflection. 

I  remark,  in  the  first  place,  that  in  many  of  the  most 


UNDERGOING     MODIFICATION.  141 

essential  points  of  Christian  belief,  our  brethren  of  other 
denominations  have,  within  the  last  fifty  years  approx- 
imated more  nearly  to  the  views  which  we  have  always 
entertained.  For  instance,  the  doctrine  of  the  spiritual- 
ity of  the  church  of  Christ,  that  is,  that  every  member 
of  the  church  of  Christ  must  be  "  regenerated"  or  "re- 
newed in  the  spirit  of  his  mind,"  is  much  more  distinctly 
understood,  and  more  firmly  believed,  than  it  was  half  a 
century  ago. 

This  is  very  apparent  in  Great  Britain,  and  it  would 
be  so  to  a  much  greater  extent,  were  it  not  for  the  con- 
nection between  the  church  and  the  state.  The  laws 
of  the  realm  oblige  a  minister  of  the  establishment  to 
admit  to  the  ordinances  of  the  church,  every  British 
subject  who  has  been  baptized  in  infancy,  and  who  is 
not  of  publicly  immoral  life.  This  is,  however,  felt  by 
a  daily  increasing  number  to  be  an  intolerable  grievance. 
It  is  not  defended  as  right,  but  mourned  over  as  a 
necessity  imposed  by  law,  for  which  there  is  no  relief. 
The  better  portion  of  the  evangelical  clergy,  at  the 
present  day,  hold  forth  the  doctrine  of  the  necessity  of 
regeneration  with  as  much  plainness  and  power  as  any 
preachers  living.  There  are  daily  issued  from  the  press 
volumes  of  sermons  on  the  most  vital  doctrines  of  Chris- 
tianity, which  in  the  days  of  Toplady  and  Bomaine 
would  have  subjected  their  authors  to  unmingled  and 
almost  universal  scorn.  These  volumes  are  read  and 
appreciated  by  thousands  in  the  establishment,  who, 
though  they  do  not  cooperate  with  other  denomina- 
tions, are  laboring  and  praying  for  a  reformation  in 
their  own.  Such  men  were  the  Thorntons,  Wilberforce, 
and  the  saints  who,  within  the  present  century,  taber- 


142       EFFECT  PRODUCED  BY  THE 

nacled  on  Clapham  Common.  I  do  not,  however,  sup- 
pose that  this  change  in  the  religious  character  of 
Great  Britain  is  in  any  appreciable  degree  to  be  ascribed 
to  the  testimony  of  Baptists.  It  was  owing,  no  doubt, 
mainly  to  the  rise  of  Whitfield  and  Wesley,  Scott  and 
Simeon,  and  some  other  excellent  men  within  the  pale 
of  the  establishment. 

In  our  own  country  the  change  has  also  been  mani- 
fest. The  Puritans  held  that  every  voter,  or  freeman, 
as  he  was  called,  must  be  a  member  of  the  church. 
The  result  was,  as  might  have  been  anticipated,  every 
voter,  and  especially  every  candidate  for  office,  became 
a  church  member.  President  Edwards's  sermons  on 
Justification,  and  his  treatise  on  the  Affections  created 
a  great  sensation  in  his  time,  because  they  insisted  on 
qualifications  for  admission  to  the  church  which  were 
at  variance  with  the  common  belief  of  New  England. 
But  few  of  the  leading  ministers  in  our  large  towns 
would  admit  Whitfield  into  their  pulpits.  At  the 
present  day,  Edwards  is  the  standard  author  among  all 
evangelical  Congregationalists,  and  he  would  now  be  a 
rare  man  who  did  not  number  Whitfield  among  the 
most  wonderful  pulpit  orators  that  any  age  has  pro- 
duced. Contemporary  with  Edwards,  and  in  the  gen- 
eration preceding  him,  there  were  clergymen  of  decided 
talent,  who  were  considered  as  belonging  to  the  lights 
of  their  age.  Who,  however,  now  reads  their  sermons 
except  the  antiquarian  ?  Who  quotes  them  as  au- 
thority ?  The  inaccuracy  and  mistiness  of  their  views 
on  the  subject  to  which  we  are  now  referring,  have  done 
much  to  consign  them  to  oblivion,  while  the  works  of 
the  great  American   metaphysician  have  steadily  in- 


WRITINGS    OF     PRESIDENT     EDWARDS.      143 

creased  in  the  estimation  of  theologians,  until,  at  the 
present  day,  if  a  clergyman  has  twenty  religious  books, 
you  may  be  sure  that  one  of  them  will  be  a  volume  of 
Edwards. 

The  effect  of  Edwards's  writings  was  deep  and  widely 
extended,  though  it  failed  to  reach  the  mass  of  Congre- 
gationalists.  A  large  portion  still  continued  to  hold 
the  sentiments  of  the  older  divines.  Hence,  every 
church,  ia  the  course  of  time,  was  divided  against  it- 
self, a  part  holding  to  the  great  doctrines  of  spiritual 
religion,  and  the  others,  commonly  the  larger  party, 
believing  in  an  almost  hereditary  membership.  At  last, 
the  great  Unitarian  disruption  ensued  ;  the  churches 
throughout  Massachusetts  were  divided,  the  Orthodox 
party  forming  churches  by  themselves,  and  the  others 
professing  Unitarianism.  The  Orthodox  boldly  affirmed 
the  spirituality  of  the  church,  and  the  necessity  of 
regeneration  ;  and  the  others,  merely  changing  their 
belief  concerning  the  personal  nature  of  the  Deity, 
retained  their  former  sentiments.  The  Orthodox  Con- 
gregational church  then  shook  herself  from  the  dust. 
Revivals  were  multiplied  throughout  New  England, 
and  the  foundations  were  laid  of  those  benevolent  en- 
terprises which  are  now  the  glory  of  our  country. 

In  this  change  of  sentiment  in  the  churches  of  our 
New  England  brethren,  the  influence  of  the  Baptists 
may  be  distinctly  observed.  Our  preachers  went  every- 
where, and  in  barns,  in  school-houses,  and  in  private 
dwellings,  preached  with  simplicity  and  godly  sincerity 
the  great  truths  of  spiritual  religion.  They  were  gen- 
erally opposed  as  interlopers,  who  were  interfering  with 
the  privileges  of  the  "  standing  order."    The  more  they 


144  REVIVAL    IN    BOSTON. 

were  preached  against,  the  greater  numbers  attended 
their  ministry.  In  some  cases,  good  men  who  at  first 
opposed,  were  led  subsequently  to  imitate  them,  and 
preaching  more  fervently  the  doctrines  of  the  cross, 
their  own  churches  were  revived.  In  other  cases,  mem- 
bers of  churches  who  attended  a  formal  ministry  were 
converted  and  formed  a  little  band  of  earnest,  prayerful 
men,  by  whom  the  surrounding  mass  was  to  a  greater 
or  less  extent  leavened. 

The  city  of  Boston  presents  an  illustration  of  this  in- 
fluence which  it  is  well  to  remember.  Early  in  the 
present  century,  the  great  doctrines  of  grace  had  there 
been  almost  wholly  supplanted  by  what  may,  for  the 
sake  of  distinction,  be  denominated  hereditary  Chris- 
tianity. At  this  time  a  glorious  revival  commenced 
under  the  preaching  of  Dr.  Baldwin,  and  extended  to 
the  neighboring  church  of  Dr.  Stillmaa.  It  continued 
for  between  one  and  two  years.  The  meeting-houses 
of  these  excellent  men  were  thronged,  multitudes  were 
converted,  and  among  them  many  members  of  the  Con- 
gregational churches.  These  men  became,  of  course, 
dissatisfied  with  the  ministry  on  which  they  had  regu- 
larly attended,  but  as  a  kind  Providence  ordered  it, 
they  did  not  become  Baptists.  In  a  few  years  they 
united  and  formed  Park-street  church,  which  was,  for  a 
while,  the  only  Orthodox  Congregational  church  in 
Boston.  To  this  beginning  may  be  traced  the  present 
prosperous  condition  of  Orthodox  opinions  in  that  city. 
In  referring  to  these  facts,  I  am  only  repeating  what 
has  often  been  minutely  related  to  me  by  men  who  were 
themselves  parties  to  all  the  transactions.     The  same 


DECLINE    OF     INFANT     BAPTISM.  145 

influence,  under  other  forms,  has  been  exerted  in  many 
of  the  towns  and  villages  of  New  England. 

The  doctrine  of  the  absolute  sufficiency  of  the  New 
Testament,  as  our  only  rule  of  faith  and  practice,  has 
also  been  much  more  widely  and  definitely  maintained 
than  formerly.  This  has  been,  doubtless,  a  result  of 
the  greater  mental  independence  of  the  age,  though  it 
may  in  part,  also,  be  owing  to  the  uniform  testimony 
of  Baptists  on  the  subject.  From  whatever  cause  it 
has  arisen,  the  fact  must,  I  think,  be  apparent,  that  in 
all  religious  controversy,  the  parties  (Puseyites  except- 
ed) refer  much  more  exclusively  to  the  teachings  of  the 
New  Testament  than  formerly.  We  hear  much  less 
about  the  fathers  than  we  once  did.  It  has  been  found 
that  the  opinions  of  the  best  of  them  were,  in  many  re- 
spects, radically  erroneous  ;  that  many  of  them  were 
weak  and  puerile  in  intellect  ;  that  they  were,  in  fact, 
just  like  the  men  of  this  or  any  other  age,  and  that 
their  teachings  are  utterly  valueless,  only  in  so  far  as 
they  are  in  harmony  with  the  Scriptures.  Men  are  be- 
ginning to  find  out  that  an  opinion  gains  nothing, 
either  in  truth  or  power,  by  being  buried  for  one  or 
even  two  thousand  years,  and  that  like  the  opinions  of 
our  contemporaries,  it  is  to  be  judged  solely  by  its  con- 
formity to  the  word  of  Grod. 

From  the  combined  action  of  these  two  beliefs,  it  has 
come  to  pass  that  the  practice  of  infant  baptism  is 
growing  into  desuetude.  It  is  now  the  universal  com- 
plaint of  our  Congregational  and  Presbyterian  brethren, 
that  their  members  do  not  bring  their  children  for  bap- 
tism. This  would  naturally  arise  from  the  facts  to 
which  I  have  alluded.     The  more  prominent  our  belief 

7 


146  LIBERTY    OF     CONSCIENCE. 

in  the  spirituality  of  the  church,  the  greater  must  be 
our  difficulty  in  reconciling  it  with  infant  baptism  ;  and 
the  more  decided  the  impression  that  nothing  is  bind- 
ing on  the  conscience  which  is  not  found  in  the  Scrip- 
tures, the  more  readily  would  men  doubt  the  authority 
of  an  ordinance  for 'which  the  Bible  furnishes  neither 
precept  nor  example. 

The  right  of  private  judgment  has  been  so  generally 
advocated  by  Protestants,  that  it  does  not  require  any 
special  notice.  The  doctrine  of  perfect  liberty  of  con- 
science, and  the  entire  separation  of  church  from  state 
may,  however,  deserve  a  passing  remark.  It  is  too  well 
known  that  in  no  country  of  Europe  is  this  doctrine 
practically  acknowledged.  In  our  own  country  its  prog- 
ress was  steady  and  irresistible,  though  it  is  only  with- 
in a  few  years  that  its  last  vestiges  have  been  erased 
from  the  soil  of  New  England.  It  is  strange  to  ob- 
serve how  deeply  the  notion  becomes  engraved  on  the 
mind  of  a  dominant  sect  that  religion  can  not  be  sup- 
ported unless  it  be  sustained  by  the  civil  arm.  When 
this  question  was  agitated  in  the  Convention  that 
formed  the  present  Constitution  of  Massachusetts,  as 
late,  I  think,  as  1820,  almost  all  the  Orthodox  clergy 
were  in  favor  of  the  provision  by  which  every  citizen 
was  obliged  to  support  Congregationalism,  unless  he 
could  produce  a  certificate  that  he  paid  taxes  to  some 
other  sect.  In  the  most  distinguished  seat  of  theologi- 
cal learning  in  New  England,  every  professor  but  one 
favored  this  opinion. 

The  effect  of  Baptist  theory  and  practice  in  correct- 
ing the  opinions  of  the  public  on  this  most  important 
question,  can  not,  I  think,  be  doubted.     They,  in  Vir- 


PROGRESS     OF    BAPTIST     SENTIMENTS.       147 

ginia,  in  Massachusetts,  in  Connecticut,  \  rotested 
against  all  civil  differences  on  account  of  religious 
belief,  and  boldly  asserted  that  this  was  a  subject 
which  did  not  come  under  the  jurisdiction  of  the  mag- 
istrate. They  have  at  last  prevailed,  and  the  principles 
of  Roger  Williams  now  bear  undisputed  sway  from  the 
St.  Lawrence  to  the  Gulf  of  Mexico,  and  from  the  At- 
lantic to  the  Pacific. 

These  are  some  of  the  points  in  which  the  j:>rogress 
of  opinion,  in  other  denominations,  has  tended  to  the 
beliefs  which  we  have  always  held.  In  how  far  our  pre- 
cept and  practice  has  tended  to  this  result,  we  are  will- 
ing to  leave  to  the  judgment  of  others.  If  any  one 
desires  to  see  this  whole  subject  treated  with  great  full- 
ness of  research,  and  with  singular  fairness  and  ability, 
I  would  refer  him  to  Professor  Curtis's  work  on  the 
"  Progress  of  Baptist  Sentiments,"  lately  published  by 
Gould  &  Lincoln,  of  Boston. 


XXV. 

POINTS   VB   'WHICH   WE   HAVE    ERRED    BT    IMITATION    OF    OTHERS. — CHURCII 

MUSIC. 

From  several  of  the  previous  numbers  it  will  be 
perceived  that  I  believe  the  Baptists  to  hold  a  distinct 
position  among  other  Protestant  sects  ;  that  they  en- 
tertain sentiments,  which,  if  carried  into  practice,  must 
render  them  somewhat  peculiar,  and  that  they  are  per- 
fectly capable  of  establishing  their  own  usages,  and  of 
adapting  their  modes  of  worship  and  rules  of  discipline 
to  the  principles  which  they  believe.     They  need  bor- 


148         CO  X  FOR  II  IT  Y     TO     OTHER     CHURCHES. 

row  from  no  one.  They  have  no  occasion  to  hide  their 
sentiments,  or  blush  for  the  results  to  which  they  lead. 
Their  very  peculiarities  are  their  titles  to  distinction, 
because  they  are  founded  on  principles  which  are  essen- 
tial to  the  permanent  spirituality  of  the  church  of 
Christ.  It  must,  therefore,  be  a  great  error  to  obscure 
the  distinctness  of  our  testimony,  by  adopting  usages 
which  spring  from  principles  directly  at  variance  with 
those  which  we  have  always  cherished. 

In  my  last  paper  I  referred  to  several  important 
respects  in  which  our  brethren  of  other  denominations 
have  approximated  more  nearly  to  us.  Whether  we 
have  had  any  agency  in  the  production  of  these  changes 
is  a  matter  of  inferior  moment.  We  rejoice  in  the  fact, 
as  an  indication  of  important  progress  in  the  whole 
body  of  Christian  disciples. 

On  the  other  hand,  however,  within  the  last  fifty 
years,  we  have,  in  various  particulars,  conformed  to 
our  brethren  of  other  denominations.  Whether  these 
changes  have  been  for  good  or  for  evil,  there  may  be  a 
difference  of  opinion.  In  many  cases  it  must,  I  think, 
be  observed  that  we  have  fallen  into  practices  by  no 
means  in  harmony  with  the  doctrines  which  we  hold. 
Some  of  these  I  will  here  take  occasion  to  state.  How 
general  the  usages  are,  to  which  I  will  refer,  I  am  un- 
able to  say.  From  a  somewhat  singular  disposition  to 
adopt  the  practices  of  those  around  us,  it  must  follow 
that  we  are,  in  various  respects,  not  only  inconsistent 
with  our  principles,  but  also  at  variance  with  each  other. 
I  shall  mention  only  such  as  have  either  come  under 
my  own  observation,  or  been  stated  to  me  as  facts, 
by  my  brethren,  in  the  course  of  ordinary  conversation. 


SINGING    AN    ACT     OF     WORSHIP.  149 

One  of  our  essential  beliefs  is  that  of  the  spirituality 
of  the  church,  that  is,  that  the  church  of  Christ  is 
composed  exclusively  of  spiritual  or  regenerated  per- 
sons. As  God  is  a  spirit,  and  those  that  worship  him 
must  worship  him  in  spirit  and  in  truth,  we  have  al- 
ways believed  that  the  real  worship  of  God  was  per- 
formed only  by  believers.  To  us,  worship,  either  in 
public  or  private,  is  the  offering  up  to  God  of  holy  and 
devout  affections.  Hence  we  believe  that  no  one  can  be 
a  minister  of  the  sanctuary,  unless  he  be  a  devout  and 
regenerate  man.  Hence  we  believe  that  to  sing  the 
praises  of  God  without  really  lifting  up  the  heart 
to  him,  is  in  no  sense  Christian  worship,  and  is,  in 
fact,  no  acceptable  service.  Hence  our  belief  always 
has  been  that  singing  is  a  part  of  worship  which 
belongs,  in  a  peculiar  manner,  to  the  disciples  of 
the  Saviour.  In  this  service  they,  with  one  voice, 
utter  the  confessions  of  penitence,  the  triumphs  of 
faith,  the  confidence  of  hope,  and  bow  down  together 
with  one  feeling  of  holy  adoration.  Hence  our  singing 
was  a  service  of  the  church,  in  which  others  united 
with  them  only  in  so  far  as  they  could  sympathize  with 
them  in  the  sentiments  which  they  uttered.  These  are, 
if  I  mistake  not,  our  beliefs  on  this  subject,  and  to  it 
our  practice,  until  lately,  conformed.  A  member  of 
the  church  selected  the  tunes,  led  the  singing,  and  the 
whole  church,  and  the  devout  portion  of  the  congre- 
gation, united  with  him  in  this  part  of  religious  wor- 
ship. Their  design  was  to  make  melody  in  their  hearts 
to  the  Lord. 

For  these  reasons,  Baptists  formerly  were  universally 
opposed  to  the  introduction  of  musical  instruments  into 


150         FORMER    PRACTICE    OF     BAPTISTS. 

the  house  of  God.  They  asked,  How  can  senseless 
things  speak  the  praises  of  God  ?  In  this,  they  may  or 
may  not  have  erred.  I  do  not  deny  that  something  of 
this  sort  may  be  useful  to  harmonize  the  voices  of  a 
congregation.  I  leave  the  decision  of  this  question  to 
the  judgment  of  others,  yet  I  can  not  but  remark,  in 
passing,  that  I  have  rarely  met  a  Christian  person  who 
did  not  prefer  the  singing  in  a  vestry-room  below, 
where  nothing  was  heard  but  the  voices  of  the  congre- 
gation, to  the  music  of  the  choir,  aided  by  the  organ  in 
the  meeting-house  above.  Hence  the  singing  in  Bap- 
tist churches  was  formerly  what  is  now  denominated 
congregational.  We  had  neither  choirs  nor  organs. 
Nothing  but  the  voices  of  worshipers  was  heard  in 
hymning  the  praises  of  God,  and  in  this  service  every 
devout  worshiper  was  expected  to  unite. 

I  do  not  pretend  that  in  this  singing  there  was  any 
artistic  excellence.  This  is  never  needed  in  popular 
music,  or  that  music  which  is  intended  to  move  a 
multitude  of  people.  All  national  airs  are  simple,  and 
they  strike  upon  those  chords  which  vibrate  equally 
in  the  bosom  of  the  common  man  and  the  amateur. 
When  you  hear  a  thousand  Englishmen  unite  in  the 
chorus  of  "  Eule  Britannia,"  or  as  many  Americans  join 
in  singing  "Hail  Columbia,"  you.  forget  every  thing 
about  chords  and  discords,  but  you  are  deeply  moved 
by  the  common  feeling,  and  can  hardly  refrain  from 
leaping  and  shouting  from  deep  emotion.  So  in  re- 
ligious music.  The  tunes  employed  were  perfectly 
adapted  to  religious  sentiment,  and  blended  the  whole 
audience  in  one  consciousness  of  solemn  worship.     To 


PKOFESSIONAL    SINGING.  151 

use  the  language  of  Burns — surely  a  competent  au- 
thority— 

"  They  chant  their  artless  notes  in  simple  guise, 
They  tune  tbeir  hearts,  by  far  the  noblest  aim : 
Perhaps  Dundee's  wild  warbling  note3  arise, 
Or  plaintive  Martyrs,  worthy  of  the  name  ; 
Or  noble  Elgin  fans  the  heavenward  flame, 
The  sweetest  far  of  Scotia's  holy  lays. 
Compared  with  these,  Italian  trills  are  tame ; 
The  tickled  ears  no  heartfelt  raptures  raise, 
Ko  unison  have  they  with  our  Creator's  praise" 

But  a  change  has  come  over  us.  The  Episcopal  church 
always  have  approved  of  organs,  and  the  music  of 
choirs.  The  Congregationalists  imitated  the  Episco- 
palians, and  we,  of  course,  imitate  the  Congregational- 
ists. We  have  organs  in  all  our  city  churches  at  the 
ISTorth,  and  they  are  now  deemed  essential  in  our  small 
towns  and  villages,  and  even  in  the  country.  The 
organ  requires  an  organist.  The  organist  requires  a 
leader  and  several  other  professional  singers  to  con- 
stitute an  appropriate  choir.  This  involves  a  heavy 
expense.  These  singers  have  a  professional  character 
at  stake.  They  must  perform  in  such  a  manner  as  to 
promote  their  own  reputation.  They  select  their  own 
music — music  in  which  the  congregation  can  not  unite. 
The  congregation  listens  in  silence  to  a  mere  musical 
performance,  precisely  as  the  audience  at  a  concert  or 
an  opera.  The  performers  are  not  unfrequently  the 
very  persons  who  amuse  the  theater  on  the  evenings 
of  the  week,  and  the  church  of  God  on  the  Sabbath. 
I  have  known  cases  in  which  they  had  so  little  of  the 
common  respect  for  religion,  that  they  have  left  the 
house  of  God  as  soon  as  their  performance  was  ended. 


152  LOVE    OF    IMITATION. 

I  know  of  a  case  in  which  the  leader  of  a  choir  had  con- 
ducted this  part  of  what  is  intended  to  be  the  worship 
of  God  for  several  years,  but  who,  during  this  whole 
period,  as  he  confessed  on  his  death-bed,  had  never 
once  heard  a  sermon.  We  believe  in  spirituality  of 
worship.  We  believe  that  God  requires  us  to  worship 
him  in  spirit  and  in  truth.  In  how  far  such  a  service 
corresponds  with  our  principles,  let  every  Christian 
judge. 

This  great  change  has  come  over  us  somewhat  grad- 
ually. We  were  partly  overcome  by  the  declamation 
of  men  who  professed  great  knowledge  of  music,  and 
who  ridiculed  what  they  were  pleased  to  call  our  want 
of  taste.  The  strongest  argument  was,  however,  ad- 
dressed to  our  love  of  imitation.  It  was  said,  other 
denominations  employ  professional  musicians,  and  we 
must  do  it  also,  or  we  shall  be  behind  the  times,  and 
lose  our  congregations.  Pious  men  and  women  doubted. 
They  were  not  convinced,  but  they  distrusted  their  own 
judgments,  and  were  unwilling  to  oppose  any  thing 
which  seemed  to  promise  an  advantage  to  the  cause  of 
Christ.  They  have,  therefore,  borne  it  all  in  silence, 
and  rejoice  that  there  is  one  place  left,  the  humble 
vestry,  in  which  they  can  unite  together  in  singing  with 
one  voice  the  praises  of  their  Kedeemer. 

I  hope,  however,  that  a  reaction  in  this  matter  has 
commenced.  Men  of  piety  have  begun  to  feel  that  it  is 
wicked  to  substitute  a  mere  musical  diversion  for  the 
solemn  worship  of  God.  Men  of  correct  taste,  at  least, 
acknowledge  that  congregational  singing,  and  solemn 
and  devout  music,  are  alone  appropriate  to  the  service 
of  the  sanctuary.     Whenever  a  return  to  the  old  cus- 


CONGREGATIONAL     SINGING.  153 

toms  has  been  tried,  it  has  met  with  unexpected  suc- 
cess. May  the  reform  be  universal  throughout  our 
Baptist  churches. 


XXVI. 

CHANGE  IN  OPINION  RESPECTING  CHURCH  MUSIC. — CHURCH  ARCHITECTURE. 

In  my  last  paper,  I  endeavored  to  show  that  we  have 
erred  by  imitating  the  examples  of  others  in  the  matter 
of  church  music.  I  alluded,  also,  to  the  fact  that  the 
best  writers  on  this  subject  are  now  beginning  to  advo- 
cate the  very  principles  which  we,  too  thoughtlessly, 
discarded.  The  highest  authorities  on  sacred  music 
now  admit  that  the  singing  of  the  house  of  God  should 
be  congregational,  and  forsaking  the  "Italian  trills"  to 
use  the  words  of  Burns,  are  falling  back  on  a  style  of 
music  adapted  to  the  utterance  of  devotion  ;  that  is, 
they  are  reviving  the  very  airs  which  were  once  scouted 
as  old-fashioned.  It  is  now  granted  by  all  reasonable 
men,  that  music  may  be  good  for  one  purpose  and  yet 
very  bad  for  another  ;  that,  for  instance,  an  air  may  be 
very  well  suited  to  an  opera  or  a  march,  very  well 
adapted  for  a  charge  on  the  field  of  battle,  and  yet  very 
ill  adapted  to  the  devotions  of  an  assembly  uniting  in 
the  worship  of  Grod. 

We  hope  that  this  return  to  a  more  correct  taste  will 
have  its  perfect  work.  In  the  mean  time,  it  may  be 
well  for  us  to  remember  that  a  practice  is  not,  of 
necessity,  either  wise  or  in  good  taste,  because  other 
denominations  adopt  it.  And  still  more,  we  may  learn 
from   this   experience   that    the    sober  sentiments    of 

7* 


154  CHURCH    ARCHITECTURE. 

religious  men  are  worth  something,  even  in  determin- 
ing a  matter  of  taste.  After  surrendering  our  own 
principles  for  the  sake  of  imitation,  we  find  those  whom 
we  have  imitated  coming  round  to  the  veiy  principles 
which  we  had  deserted.  Would  it  not  have  been  as 
well  for  us  to  have  adhered  steadfastly  to  what  we 
believed  to  be  right  ? 

A  similar  mistake,  from  the  same  cause,  may  be 
observed,  if  I  do  not  greatly  mistake,  on  the  subject  of 
church  architecture. 

Our  fathers,  it  is  well  known,  built  very  unsightly 
and  inconvenient  churches,  in  by-ways  and  hedges,  fre- 
quently in  the  outskirts  of  towns,  and  in  places  difficult 
of  access.  It  is  very  easy  to  smile  at  this,  and  to 
ridicule  their  want  of  taste,  and  their  selection  of  such 
strange  localities.  But  let  us  pause  and  ask,  "Was  there 
no  other  reason  for  all  this,  except  an  ignorance  of  the 
beautiful,  and  a  passion  for  discomfort  ?  Let  it  be 
remembered  that  the  builders  of  these  houses  were  poor 
men  destitute  of  influence,  a  sect  everywhere  spoken 
against.  In  multitudes  of  cases,  they  were  unable  to 
purchase  more  eligible  sites,  or  if  they  had  offered  the 
full  value  of  a  lot,  it  would  not  have  been  sold  to  them 
for  the  erection  of  a  Baptist  meeting-house.  They 
preferred  worship  in  a  meeting-house  inconveniently 
situated,  to  a  worship  of  wHick  they  conscientiously 
disapproved.  They  had  no  agents  to  scour  the  country 
and  raise  funds  with  which  to  erect  a  "commanding 
edifice."  They  could  not  afford  to  pay  architects  for 
plans  of  building.  They  had  not  learned  to  run  in 
debt  for  churches.  They  labored  on  their  building  with 
their  own  hands,  and,  in  the  result,  though  we  may  not 


DESIGN     OF     PLACES    OF    WORSHIP.  155 

take  tjieir  buildings  for  our  models,  we  may  surely 
respect  the  manly  independence  which  governed  their 
construction. 

That  we  should  imitate  their  models  when  we  are 
able  to  do  better,  would  be  absurd.  But  in  avoiding 
this,  we  have,  by  following  other  examples,  verged  very 
far  toward  the  opposite  error,  and  thus  come  in  con- 
flict with  our  own  established  principles. 

For  instance,  we  have  no  belief  in  holy  places,  or 
places  in  which  God  may  especially  be  acceptably  wor- 
shiped. We  do  not  profess  to  build  a  shrine,  which, 
standing  in  a  holy  place,  shall  address  the  eye,  and 
overcome  us  by  its  magnificence.  "We  have  no  priest- 
hood who  wait  upon  the  altar,  and  offer  up,  in  our  be- 
half, our  sacrifices  to  God.  Our  view  on  this  subject  is 
summed  up  in  few  words.  We  meet  for  worship,  re- 
lying simply  on  the  promise  of  Christ,  "  Wherever  two 
or  three  are  gathered  together  in  my  name,  there  am  I 
in  the  midst  of  them."  We  assemble  to  offer  spiritual 
sacrifice.  We  meet  to  hear  the  word  of  God  explained 
and  brought  home  to  our  consciences  and  our  hearts, 
and  to  bring  under  the  sound  of  the  gospel  as  many  as 
we  are  able.  Christ  came  to  preach  the  gospel  to  the 
poor,  and  to  the  end  of  time,  the  evidence  of  the  truth 
of  his  religion  is,  that  "  to  the  poor  the  gospel  is 
preached.''  Hence  we  need  a  neat,  convenient  audience- 
room,  well  ventilated,  well  warmed,  and  also  perfectly 
adapted  to  the  wants  of  both  speaker  and  hearer.  We 
want  this  to  be  provided  at  as  small  expense  as  possible, 
for  two  reasons  :  first,  we  wish  to  bring  the  gospel  within 
the  reach  of  the  poor,  and  of  those  of  moderate  means  ; 
and,  secondly,  we  need  a  great  many  such  houses,  be- 


156  GOTHIC     STYLE     INAPPROPRIATE. 

cause,  if  we  are  faithful  to  Christ,  we  expect  an  abund- 
ant increase. 

I  regret,  however,  to  say,  that  in  the  building  of 
meeting-houses,  we  have"  acted  at  variance  with  all 
these  principles.  In  this  matter,  we  have  followed  the 
example  of  our  Episcopalian  brethren.  At  the  Ref- 
ormation, they  entered  into  the  possession  of  the  Cath- 
olic cathedrals  and  churches  of  the  middle  ages,  and  of 
course  adopted  this  style  of  architecture.  It  is  pecu- 
liarly unfitted  for  the  purpose  of  an  audience  room. 
Who  would  think  of  erecting  a  Gothic  building  for  a 
court-house,  a  legislative  hall,  a  lecture-room,  or  for 
any  purpose  (except  a  church),  when  the  object  was  to 
enable  a  large  number  of  persons  to  hear  a  speaker. 
The  Gothic  is  an  enormously  expensive  style,  and 
must,  from  its  costliness,  exclude  from  the  sanctuary 
all  but  the  rich.  It  may  be  endured  where  a  denom- 
ination is  small  in  numbers,  and  abundant  in  wealth, 
but  for  a  denomination  made  up  mainly  of  the  middling 
classes,  and  the  poor  (according  to  the  apostolic  model), 
nothing  could  be  more  inappropriate. 

In  spite  of  all  this,  however,  that  style  is  coming  into 
vogue  among  us.  In  our  cities  we  have  our  Gothic 
temples,  instead  of  Baptist  meeting-houses.  The  fash- 
ion is  spreading  from  the  cities  to  the  towns  and  the 
country,  and  our  brethren  are  everywhere  beginning  to 
rejoice  in  naves,  and  transepts,  and  chancels,  and  altars, 
and  oriel  windows,  and  stained  glass,  shedding  abroad, 
as  they  tell  us,  "  a  dim  religious  light."  I  have  lately 
seen  a  Baptist  meeting-house,  the  windows  of  which 
were  emblazoned  with  a  strange  variety  of  mystical 
symbols  that  must  have  amused  the  children  by  their 


-.7.1 
-"  — 

HBEi  Li  IT"     ._    ""      ;     — 

Z  -  .         v 

"_-■■--"-      :z,_   -      z.:TL=nu-i    :        it    -  •  n         -\  -    in 

:      .  _  u~::n_-  -      _:      K  il 

.    v  • 
; :  am    i       : 

'  ■•'  i    BBS 

I— Lt— '  ~  -  ;-.-.     -      ■  -       ■_ 

- 

i 

t  t     ~r- ••  "—.'"_■       ;  -  ■ 

~.         ._  :--;__        :     "   "T"i  ~n-z     z  __  i_    :      _:_ 

miii "  - . 
rum.lL  ill 

< 

.     .  .  •_ 


: 

- 


158       PLAN     FOR     ATTAINING     UNIFORMITY. 

We  have  an  architect,*  one  of  our  own  brethren,  at 
the  head  of  his  profession  in  this  country,  who  could 
not  more  effectually  serve  the  cause  of  Christ,  than  by 
publishing  a  set  of  drawings  and  specifications,  by  the 
aid  of  which  we  might  all  be  enabled  to  construct 
church  edifices  on  the  principles  which  I  have  suggested. 
Such  a  consecration  of  his  eminent  abilities  to  the  ser- 
vice of  his  brethren,  would  confer  the  most  important 
benefit  that  architecture  has  ever  rendered  to  the  cause 
of  Christianity.  Architecture  has  thus  far  shown  its 
power  in  diminishing  the  number  of  worshipers  ;  by 
this  means  it  would  indefinitely  increase  it.  We  want 
a  model  of  a  Baptist  meeting-house  which,  in  future, 
we  all  may  adopt  ;  so  that  we  may  have  convenient, 
economical,   and  pleasing  houses   of  worship,   and  a 

GREAT  MANY  OF  THEM. 


XXVII. 

SABBATH  SERVICES. — POSTURE  IN  PRAYER. — READING  NOTICES. — FORMULA 
IN"  BAPTISM. — SERVICES   AT  TvTEDDINGS  AND   FUNERALS. 

In  my  last  paper  I  endeavored  to  show  that  we,  from 
our  love  of  imitation,  had  violated  good  taste,  and  com- 
promised our  principles  in  the  matter  of  church  archi- 
tecture. We  certainly  are  as  able  to  determine  what 
we  want,  as  others  are  to  determine  it  for  us.  We  are 
as  competent  to  select  a  style  of  architecture  suited  to 
our  wants,  as  others  are  to  select  it  for  us.  Let  us  then 
have  respect  for  ourselves,  and  carry  our  principles  into 
practice. 

*  T.  TJ.  "Walter,  Esq.,  of  Washington. 


POSTURE    IN    PRAYER.  159 

There  are,  besides  these,  several  other  minor  particu- 
lars, in  themselves  of  small  moment,  but  which  derive 
importance  from  the  tendency  which  they  cultivate. 
To  some  of  these  I  will  now  allude.  I  shall  here  refer 
chiefly  to  our  usages  in  conducting  public  worship. 

Our  services  in  the  house  of  God  have  suffered  no 
change.  They  consist  of  (generally)  a  prayer  of  invoca- 
tion, singing,  reading  the  Scriptures,  prayer,  singing, 
sermon,  prayer,  benediction.  In  some  of  our  churches 
we  sing  twice,  in  others  three  times,  and  in  others,  the 
prayer  at  the  opening  of  the  service  is  omitted. 

According  to  our  former  custom,  we  stood  in  prayer, 
and  sat  in  singing.  Of  late,  we  have  adopted,  in  part, 
the  practice  of  our  Episcopalian  brethren,  by  standing 
in  singing,  and  sitting  in  prayer.  I  say  in  part,  for  the 
prayer-book  directs  the  congregation  to  kneel  during 
prayer,  and  their  pews  are  generally  adapted  to  this 
posture.  If,  however,  they  do  not  kneel,  they  bend 
reverently  forward,  and  shutting  out  external  objects, 
remain  in  this  position  to  the  close  of  the  supplications. 
We  do  not  profess  to  kneel,  and  the  result  is  that  our 
congregations  sit,  too  commonly,  gazing  about  irrev- 
erently, while  the  minister  is  offering  up  solemn  petitions 
and  adoration.  In  this  respect  we  have,  certainly,  suf- 
fered loss.  The  solemnity  of  our  service  is  diminished. 
The  imitation  is,  at  least,  unsuccessful.  To  kneel  in 
prayer  is  exceedingly  appropriate,  and  I  wish  it  could 
be  universally  adopted.  To  stand  is  expressive  of  rev- 
erence, when  we  approach  into  the  presence  of  God. 
To  sit  listlessly  gazing  around,  when  we  profess  to  be 
offering  up  our  supplications  to  God,  can  surely  be  just- 
ified neither  by  religion  or  good  taste.     I  must,  there- 


160  MODE    OF    WORSHIP. 

fore,  consider  our  change  in  this  respect  to  be  a  failure. 
It  would  have  been  better  had  we  remained  as  we  were. 
Our  love  for  imitation  has  overstepped  itself,  and  ex- 
cluded what  was  good,  both  in  our  own  usage  and  that 
of  others. 

Again,  our  notion  of  worship  is  simply  this.  We 
meet  together  on  the  Sabbath  to  offer  up  to  God,  each 
one  for  himself,  the  sacrifice  of  prayer  and  praise,  and 
to  cultivate  holy  affections  by  the  reading  and  explana- 
tion of  the  word  of  Grod,  and  by  applying  its  truth  to 
our  own  souls.  The  preacher  has  a  particular  portion 
of  the  Scriptures  to  which  he  directs  our  attention.  It 
is  his  design  to  unfold  the  mind  of  the  Spirit,  as  it  is 
made  known  in  this  part  of  revelation.  To  this  end  he 
selects  his  hymns,  and  the  portion  of  Scripture  which  he 
reads,  desiring,  so  far  as  possible,  to  have  every  part  of 
the  service  aid  in  producing  a  definite  moral  effect. 
From  beginning  to  end  it  is  one  act  of  Worship,  from 
which  every  thing  irreverent,  or  even  irrelevant,  is  to 
be,  from  the  nature  of  the  case,  excluded.  Nothing 
should  divert  the  mind  from  the  great  moral  object  for 
which  the  assembly  has  convened.  This  idea  was  for- 
merly carried  out  among  us.  No  notices  were  read,  or 
announcements  made,  except  they  pertained  to  the 
religious  meetings  of  the  church,  and  lest  these  should 
distract  the  attention  of  the  audience,  they  were  given 
at  the  close  of  the  last  singing,  just  before  the  congrega- 
tion was  dismissed. 

The  Episcopalian  theory  of  service  is  somewhat  dif- 
ferent. "With  them,  the  reading  of  the  liturgy  is  the 
essential  portion  of  worship,  and  the  sermon  is  merely 
an  addition.     Hence,  they  have  adopted  the  practice  of 


READING    NOTICES.  161 

reading  notices,  publishing  bans,  etc.,  at  the  close  of  the 
liturgy,  just  before  the  commencement  of  the  sermon. 
They,  however,  have  been  always  careful  of  the  nature 
of  their  announcements,  and  nothing  secular,  or  discon- 
nected from  the  services  of  the  church,  is  ever  heard 
from  their  pulpits. 

In  this  respect  we  have  fallen  into  a  strange  variety 
of  practice.  Some  of  our  brethren  imitate  the  Episco- 
palians, and  read  notices,  etc.,  and  take  collections  im- 
mediately before  the  sermon.  Others  choose  for  this 
purpose  the  time  immediately  following  the  prayer  for 
the  presence  and  blessing  of  the  Holy  Spirit.  Others 
have  no  rule,  but  take  sometimes  one  time,  and  some- 
times another.  Nor  is  this  all.  We  not  unfrequently 
hear  notices  for  all  sorts  of  meetings,  lectures,  etc.,  read 
from  the  pulpit,  breaking  up  the  continuity  of  the  wor- 
ship, and  distracting  the  attention  of  an  audience.  I 
have  known  the  worship  of  God  interrupted  to  inform 
the  congregation  that  some  itinerant  showman  would 
admit  Sabbath-school  scholars  to  visit  his  panorama,  on 
a  certain  day,  at  half-price,  A  multitude  of  cases  of 
this  sort  will,  I  doubt  not,  occur  to  the  recollection  of 
most  of  my  readers. 

Here  again,  by  our  facility  of  imitation,  we  have 
acted  at  variance  with  our  principles,  and  introduced  a 
variety  of  practice  leading  to  disorder.  Nor  is  this  all. 
We  have,  as  it  seems  to  me,  detracted  from  the  solem- 
nity of  the  house  of  God,  and  materially  affected  for 
the  worse  the  character  of  our  service.  The  great  idea 
of  worship  is  in  danger  of  passing  away,  through  our 
various  and  changeful  innovations.  We  desire  to  im- 
press a  congregation  with  the  idea  that  they  come  up 


162  FORMULA    OF    BAPTISM. 

to  the  sanctuary  to  converse  with  God — that  they  are  in 
the  immediate  presence  of  Christ.  How  can  they  be- 
lieve us,  when  we  are  ever  ready  to  interrupt  our  ser- 
vice in  the  most  solemn  moments,  to  publish  notices,  to 
take  collections,  or  perform  any  miscellaneous  business 
in  itself  alien  from  the  idea  of  worship.  Suppose  we 
were  visiting  at  the  house  of  a  friend,  and  were  uniting 
with  him  in  family  devotion.  How  strangely  would  it 
strike  us,  if  after  reading  the  Scriptures,  before  he  en- 
gaged in  prayer,  he  gave  to  his  household  their  various 
directions  for  the  labors  of  the  day.  It  would  be  still 
more  strange,  if  he  gave  as  a  reason  for  his  practice,  that 
they  were  there  all  assembled,  and  that  his  directions 
would  be  better  remembered,  if  he  gave  them  in  the 
midst  of  his  devotional  exercises. 

I  ask,  then,  what  have  we  gained  by  the  change  in 
this  respect  ?  Would  it  not  have  been  better  had  we 
adhered  to  the  old  usage  ?  Would  it  not  be  better 
now  to  return  to  it  ?  Would  not  the  solemnity  of  our 
service  be  increased,  by  allowing  nothing  to  be  read 
from  the  pulpit  which  could  interfere  with  the  solemni- 
ty of  worshij),  and  that  the  necessary  announcements 
be  made  after  the  last  singing,  or  after  the  whole  wor- 
ship was  closed  ? 

Other  minor  divergences  from  our  common  usages 
may  deserve  a  passing  notice.  For  instance,  our  usual 
formula  of  baptism  is  simply,  "I  baptize  thee,"  etc. 
Some  of  our  brethren  adopt  the  Episcopalian  form,  pre- 
fixing the  Christian  name  of  the  candidate,  John, 
James,  Elizabeth,  etc.  If  our  object  is  to  designate 
the  individual,  we  should  give  the  whole  name,  for 
merely  the  Christian  name  designates  no  one.      If  it 


MARRIAGE    AND    FUNERAL     SERVICES.      163 

designates  nothing,  I  see  no  reason  for  adopting  it,  ex- 
cept that  of  following  the  example  of  another  sect,  who 
always  use  this  mode  of  baptizing  children.  In  fact, 
the  common  belief  is,  that  it  is  this  act  which  gives  the 
child  its  name. 

Our  principles  lead  us  to  entire  simplicity  in  every 
form  of  religious  service.  We  naturally  shrink  from 
every  thing  ritual  which  has  not  been  commanded,  even 
in  indifferent  things,  because  we  wish  to  bear  testimony 
against  all  human  additions  to  the  precepts  of  the  New 
Testament.  Hence  in  the  performance,  of  the  marriage 
ceremony,  and  in  funeral  services,  we  have  always  avoid- 
ed every  thing  but  simply  religious  service.  Notwith- 
standing this,  however,  I  learn  that  some  of  our  breth- 
ren are  introducing  the  ceremony  of  giving  a  ring  in 
marriage,  and  that  others  at  funerals  are  in  the  habit 
of  using  a  large  part  of  the  Episcopal  service,  and  even 
some  of  the  ceremonies  of  that  denomination.  How 
extensively  these  changes  have  been  adopted,  I  am  un- 
able to  affirm,  but  I  think  I  do  not  err  in  saying  that 
cases  of  this  kind  have  occurred,  and  I  think  the  tend- 
ency is  at  present  decidedly  in  this  direction. 

I  know  it  will  be  said,  that  in  these  remarks  I  am  in- 
terfering with  the  Baptist  doctrine  of  the  independence 
of  ministers.  I  reply,  I  did  not  know  that  the  inde- 
jpendence  of  ministers  was  ever  a  Baptist  doctrine, 
though  it  is  the  doctrine  of  some  other  sects.  Independ- 
ence of  churches  is  a  Baptist  doctrine,  and  this  I  think 
would  teach  us  that  no  minister  has  any  right  to  intro- 
duce any  usage  not  common  to  us,  without  the  direction, 
or  at  least  the  consent  of  the  church  of  which  he  is  the 
pastor.    These  two  ideas  are  very  dissimilar,  and  I  regret 


164  QUESTIONS    PROPOSED. 

to  perceive  that  they  are  in  danger  of  being  confounded. 
The  distinction  is  of  great  moment,  and  is  worthy  of 
serious  consideration. 

If  a  church  sees  fit  to  forsake  our  own  usages  and 
adopt  those  of  other  sects,  I  do  not  doubt  the  right,  but 
I  may  certainly  be  allowed  to  question  the  expediency. 

1.  I  ask,  Are  not  our  Baptist  usages  as  good  as  any 
other  ?  I  ask  again,  as  they  are  illustrative  of  our  own 
essential  principles,  are  they  not  for  us  better  than  any 
other  ? 

2.  Does  it  not  show  more  self-respect  to  continue  a 
usage  common  to  us  and  to  our  brethren,  than  to  for- 
sake them,  and  borrow  usages  from  the  other  sects  with 
whom  we  chance  to  associate  ?  Are  we  so  chameleon- 
like, that  we  must  of  necessity  take  the  tinge  of  every 
object  with  which  we  come  in  contact  ? 

3.  If  we  adopt  this  principle  of  conformity  to  others, 
what  must  be  the  result  ?  Our  children  will  be  led  to 
believe  that  not  only  our  usages,  but  the  principles 
which  govern  them,  are  matters  of  no  consequence  ; 
that  we  sink  them  as  far  as  we  are  able,  and  are  only 
waiting  for  an  opportunity  to  forsake  them  altogether. 
If  we  put  them  in  the  road  leading  to  other  communions, 
what  wonder  is  it  if  they  follow  it  to  the  end  ? 

I  know  it  may  be  said  that  these  are  all  trifles,  wholly 
unworthy  of  public  remark.  To  this  I  reply,  If  they 
are  such  trifles,  why  should  we,  for  the  sake  of  trifles, 
destroy  the  visible  unity  of  our  own  people  ?  I  reply 
again,  whatever  affects  the  unity  of  our  churches  is  no 
trifle.  These  little  things  indicate  tendencies,  and  great 
things  as  well  as  small,  follow  their  tendencies.  Small 
aberrations  lead  to  wide  deviations.     The  greatest  mass 


WHO     CONSTITUTE    THE     CHURCH.  165 

becomes  powerless  when  broken  into  fragments  and  pul- 
verized into  atoms.  A  cockade  is  a  very  little  thing, 
but  a  cockade  has  changed  the  destinies  of  empires. 


XXVIII. 

RELATIONS   BETWEEN    THE    CHURCH    AND   THE   CONGREGATION. — GRADUAL 
CHANGE   IN   THIS   RESPECT. — UNFORTUNATE   POSITION   OP   A   MINISTER. 

In  my  last  paper,  I  alluded  to  various  cases  in  which, 
by  thoughtless  imitation  of  others,  we  had  been  led  into 
usage,  neither  for  our  advantage  nor  in  conformity  with 
our  principles.  I  turn  now  to  some  other  practices,  in 
which,  from  the  same  cause,  we  have  diverged  from  our 
former  beliefs. 

The  first  point  which  I  shall  consider,  is  the  relation 
subsisting  between  the  church  and  the  congregation. 

What  our  legitimate  views  on  this  subject  are,  may 
be  easily  inferred  from  our  belief  in  the  spirituality  of 
the  church.  We,  as  I  have  said,  understand  the  church 
to  be  a  company  of  spiritual  persons,  who,  from  being 
dead  in  trespasses  and  sins,  are  made  alive  in  Christ 
Jesus.  Hence,  upon  such  persons  devolves  the  whole 
responsibility  of  directing  the  affairs  of  the  church,  that 
is,  in  fact,  of  directing  their  own  affairs  in  all  that  con- 
cerns their  religious  association.  They  admit  to  their 
fellowship  such,  and  such  only,  as  they  believe  to  be 
regenerate  ;  they  establish  under  Christ  their  own  rules 
of  order  and  discipline  ;  they  call  their  own  pastor;  they 
provide  for  his  support  ;  they  erect  their  own  house  of 
worship,  and  assume  the  whole  management  of  their 
own  ecclesiastical  affairs,  both  spiritual  and  secular.    If 


166  RELATION     OF    THE     CHURCH 

others  choose  to  worship  with  them,  they  welcome  them 
with  all  gladness.  If  others  are  willing  to  contribute  to 
the  support  of  the  gospel,  they  receive  it  with  all  thank- 
fulness. We  rejoice  to  see  them  in  the  sanctuary,  lis- 
tening to  the  proclamation  of  the  gospel.  We  will 
put  ourselves  to  any  inconvenience  for  the  sake  of  ac- 
commodating them  there.  We  will  labor  and  pray  for 
their  salvation,  but  we  will  give  them  no  authority  to 
interfere  with  any  thing  which  relates  to  the  kingdom 
of  Christ,  until  they  themselves  enter  into  it.  Such  are 
the  views  which  harmonize  with  our  principles. 

Nor  in  this  is  there  any  thing,  as  we  suppose,  either 
arrogant  or  unreasonable.  We  stand  to  the  unrec;en- 
erate  in  the  relation  of  spiritual  advisers.  If  we  are 
what  we  profess  to  be,  we  know  better  what  is  for  their 
spiritual  benefit  than  they  do  themselves.  They  so 
consider  it.  If  they  need  advice  or  instruction  respect- 
ing  their  soul's  salvation,  they  do  not  go  to  one  who  is 
with  them  simply  a  member  of  the  congregation,  but  to 
the  clergyman,  or,  perhaps,  quite  as  frequently,  to  some 
member  of  the  church,  to  the  most  devout  and  godly 
man  of  their  acquaintance.  They  thus  admit  that  we 
have  a  knowledge  of  spiritual  things  of  which  they  are 
destitute,  and  are  thus  capable  of  advising  them  in 
matters  of  which  they  confess  themselves  ignorant ;  nay, 
they  frequently  and  justly  complain  of  us  because  we  do 
not  more  earnestly  and  solemnly  warn  them  of  their 
danger,  and  point  out  to  them  the  way  of  eternal  life. 
Now  the  uniting  with  us  for  the  support  of  worship 
neither  alters  these  facts  nor  changes  this  relation.  If 
we  know  better  than  they  what  is  for  their  spiritual 
good,  it  is  for  their  benefit  that  we  should  provide  for 


TO    THE     CONGREGATION.  167 

them  spiritual  instruction.  The  case  is  in  many  re- 
spects analogous  to  that  of  professional  advice.  He  who 
pays  a  physician,  does  not  by  any  means  acquire  the 
right  of  directing  his  own  medical  treatment.  The 
physician  here  must  act  simply  for  the  recovery  of  the 
patient.  He  can  not  obey  him  to  his  injury.  The  pa- 
tient may,  if  he  chooses,  select  another  physician,  or 
he  may  prescribe  for  himself ;  but  he  may  not  control 
the  treatment  which  his  medical  adviser  conscientiously 
prescribes. 

These  were  favorite  ideas  with  our  older  Baptists. 
Perhaps  they  even  carried  them  to  excess.  They  were 
frequently  unwilling  even  to  be  incorporated  by  a  legis- 
lative act,  lest  they  should  thus,  in  some  manner,  lose 
their  Christian  liberty.  If  they  were  incorporated,  they 
preferred  to  be  incorporated  as  a  church,  and  not  as  a 
society.  The  church  thus  held  and  controlled  whatever 
property  might  be  appropriated  to  the  purposes  of  wor- 
ship. In  the  calling  and  dismission  of  a  pastor,  they 
acknowledged  no  authority  but  their  own  ;  considering 
every  thing  that  belonged  to  the  church  of  Christ  to  be 
a  purely  religious  concern.  These  principles  were,  to 
the  best  of  my  knowledge,  always  conceded  to  them  ; 
and  on  this  basis  our  meeting-houses  were  formerly 
erected.  They  greatly  feared  committing  themselves  to 
any  arrangement  by  which  those  who  were  not  by  pro- 
fession religious  men,  should  acquire  a  control  over 
religious  things. 

In  this  respect,  we  were  unlike  most  of  the  leading 
sects  in  New  England.  Some  of  these  allow  baptized 
pewholders  to  vote  on  all  church  questions,  and  admit- 
them   as   members  of  conventions,  covocations,    and 


168  CHURCH     A  X  D     SOCIETY     SYSTEM. 

other  ecclesiastical  bodies,  thus  merging  the  church  and 
the  congregation  in  the  same  society.  Other  sects  make 
out  of  a  company  of  worship  ere  two  separate  organiza- 
tions, called  the  "church"  and  the  "society."  The 
church  consists,  in  this  case,  of  the  communicants,  of 
whom  the  pastor  is  the  chairman  ;  the  society  consists 
of  the  pewholders,  who  form  their  own  rules,  elect  their 
own  chairman,  and  keep  their  own  records.  These  two 
organizations  have  coordinate  jurisdiction  on  most  ques- 
tions affecting  the  interests  of  the  whole.  For  instance, 
in  the  settlement  of  a  pastor,  the  church  makes  out  the 
call,  hut  it  is  not  considered  valid  unless  it  is  concurred 
in  by  the  society.  The  church,  it  is  true,  calls  the  min- 
ister, but  the  society  votes  the  salary  :  so  that  the  so- 
ciety has  always  a  negative  on  the  acts  of  the  church, 
and  without  their  concurrence,  the  act  of  the  church  is 
of  no  value.  When  the  members  of  the  church  form 
the  large  majority  of  the  pewholders,  so  that  the  same 
persons  act  in  these  two  capacities,  this  plan  would 
work  with  entire  harmony.  If,  however,  it  were  other- 
wise, and  a  majority  of  the  pewholders  were  merely 
members  of  the  congregation,  it  is  easy  to  see  that  the 
pastor  might  be  chosen,  in  fact,  by  persons  really  not 
members  of  the  church. 

In  this  respect  we  have  followed  the  latter  of  these 
examples.  When  it  was  considered  necessary  to  erect 
houses  of  worship  at  an  expense  far  beyond  the  pecu- 
niary ability  of  the  church,  it  seemed  indispensable  to 
follow  the  course  adopted  by  our  brethren  of  other  de- 
nominations, and  make  larger  concessions  to  the  pew- 
holders. Hence,  in  Xew  England,  and  in  those  States 
in  which  Xew  England  opinions  prevail,  the  company 


EFFECT     OX     THE     MINISTRY.  169 

of  Baptist  worshipers  is  divided  into  two  organizations, 
in  the  manner  to  which  I  have  just  referred.  The 
church  calls  the  minister,  the  society  concurs  or  not  in 
the  call,  and  by  the  power  of  voting  the  salary,  deter- 
mines whether  or  not  the  call  shall  be  accepted.  The 
influence  of  the  society  has  gradually  increased  among 
us  with  the  increase  in  our  expensiveness  of  worship.  I 
have  known  a  case  in  which  the  society  called  a  clergy- 
man to  ministerial  service  on  their  own  motion,  and 
sent  their  vote  to  the  church  for  their  concurrence.  I 
am  far  from  affirming  that  this  arrangement  is  without 
its  apparent  advantages.  By  this  means  we  are  en- 
abled to  build  larger  and  more  magnificent  meeting- 
houses,  and  sustain  a  far  more  costly  worship,  at  a 
much  less  expense  to  the  members  of  the  church  ;  but 
whether  the  spiritual  benefits  correspond  may  be  a  mat- 
ter of  doubt. 

The  position  of  the  minister  of  the  gospel  is  by  this 
arrangement  manifestly  changed.  The  gospel  recog- 
nizes in  hini  but  one  character,  that  of  pastor  of  the 
church  of  Christ.  As  our  assemblies  are  at  present  con- 
stituted, he  is  also  a  lecturer  on  religion  to  the  congre- 
gation, who  are  supposed  to  have  appointed  him  for 
this  purpose,  and  who  are,  in  fact,  the  persons  responsi- 
ble for  his  support.  These  two  parties,  as  I  have  said, 
may  be  the  same  persons,  acting  in  different  capacities. 
But  suppose  it  not  to  be  so.  Suppose  the  church  small 
and  poor,  and  "  the  society"  large  and  wealthy.  Sup- 
pose, also,  that  the  expenses  of  public  worship  are 
greater  by  far  than  the  church  is  able  to  bear,  and 
that,  unless  the  house  is  filled  and  the  pews  all  rented, 
the  society  /rill  fall  hopelessly  in  debt.     This  combina- 

8 


170  TEMPTATIONS    TO 

tion  of  circumstances — by  no  means,  I  think,  an  un- 
usual one — places  a  minister  of  the  gospel  under 
temptations  too  great  for  ordinary  human  virtue.  Sup- 
pose still  further,  that  the  preacher  is  an  educated  man, 
addicted  to  books  and  literature,  and  of  cultivated  taste  ; 
that  his  church  is  composed,  for  the  most  part,  of  plain 
men  and  women,  in  moderate  circumstances,  and  that 
the  society  numbers  among  its  members  many  families 
of  opulence,  refinement,  and  social  position.  The  lat- 
ter are  well  pleased  to  attend  upon  a  religious  service 
on  the  Sabbath  ;  they  admire  a  classical  style,  an  elo- 
quent delivery,  and  serious,  though  not  too  serious,  re- 
flection. They  are  really  attached  to  their  clergyman 
as  a  well-educated,  accomplished,  and  highly-esteemed 
friend.  The  echo  of  a  "  successful  effort"  comes  back 
to  him  from  a  hundred  tongues  : 

"  Praise  from  the  shriveled  lips  of  toothless,  bald 
Decrepitude,  and  in  the  looks  of  lean 
And  craving  poverty,  and  in  the  bow 
Respectful  of  the  smutched  artificer, 
Is  oft  too  welcome,  and  may  much  disturb 
The  bias  of  the  purpose.     How  much  more, 
Poured  forth  by  beauty,  splendid  and  polite, 
In  language  soft  as  adulation  breathes." 

Can  it  be  expected  that  the  "  bias  of  a  man's  pur- 
pose" will  remain  undisturbed  under  such  a  pressure  ? 
But  to  this  let  me  add  another  circumstance.  Suppose 
that  the  pulse  of  religion  beats  feebly  in  the  heart  of 
the  church  itself.  Suppose  that  a  portion  of  them  also 
are  wealthy,  and  that  they  indulge  in  the  same  forms 
of  luxury,  frequent  the  same  amusements,  and  are  as 
anxious  to  be  known  anions;  the  leaders  of  fashion  as 


MINISTERIAL     UNFAITHFULNESS.         171 

the  members  of  the  "  society"  who  make  no  pretensions 
to  religion.  Suppose,  still  more,  that  the  professors  of 
religion  are  as  greedy  of  gain,  as  tortuous  in  trade,  as 
other  men,  and  that  in  the  eyes  of  the  community  many 
of  them  hold  a  place  decidedly  inferior  to  that  of  some 
of  their  fellow- worshipers  who  cherish  no  hope  of  salva- 
tion. Suppose  the  minister  to  know  that  if  he  urged 
sinners  to  be  renewed  in  the  spirit  of  their  minds,  it 
would  at  once  awaken  the  response,  "  We  should  be 
very  sorry  to  be  renewed  after  the  model  of  those  whom 
you  set  before  us  as  examples."  What  condition  on 
earth  can  be  more  trying  than  that  of  such  a  minister  ? 
What  shall  he  do  ?  How  shall  he  preach  ?  Are  there 
any  such  congregations  and  ministers  among  us  ?  Do 
not  such  facts  as  these  explain  the  reason  why  we  some- 
times fail  to  hear  from  orthodox  pulpits  the  doctrines 
of  human  depravity,  the  certain  condemnation  of  the 
wicked,  the  necessity  of  regeneration,  its  nature  and 
evidences,  and  the  broad  moral  distinctions,  so  fre- 
quently rejjeated  in  the  Scriptures,  between  the  charac- 
ters of  the  righteous  and  the  wicked  ? 


XXIX. 

PREACHING   TO    BUILD    UP   A   SOCIETY. — VESTRY   SERVICES. CHURCH   DIS- 
CIPLINE.— AMUSEMENTS. — HONESTY   IX    MERCANTILE   DEALING. 

In  my  last  paper  I  stated  briefly  some  of  the  tempt- 
ations which  beset  the  path  of  the  minister  of  a 
fashionable  congregation.  What  human  virtue  can  be 
expected  to  resist  such  insidious  and  continued  press- 


172  TRIALS     OF    A     CITY     MINISTER. 

me  ?  We  complain  that  ministers  are  not  faithful, 
and  yet  we  surround  them  with  conditions  that  would 
render  faithfulness  almost  a  miracle.  I  hesitate  not  to 
say,  that  a  man  who  would  welcome  the  fagot  or  the 
scaffold  rather  than  deny  his  Lord,  might  succumb 
under  the  moral  trials  of  many  a  city  pastorate. 

When  I  say  succumb,  I  beg  to  be  understood.  I  do 
not  mean  that  a  good  man,  under  such  circumstances, 
would  deny  the  faith,  or  become  vicious  in  character,  or 
preach  any  thing  which  he  did  not  believe  to  be  true. 
It  would,  however,  be  strange  if  his  life  did  not  witness 
a  ceaseless  struggle  between  his  conscience  and  his 
practice.  He  knows  that  if  he  should  preach  the  gos- 
pel in  its  simplicity,  and  tell  men  their  duty  and  their 
clanger  with  all  plainness,  the  congregation  would  be 
amazed,  and  either  he  would,  by  the  grace  of  God, 
change  them,  or  they  would  very  soon  change  their 
minister.  He  would  generally  resort  to  a  middle  course, 
and  preach,  not  to  convert  souls,  but  to  build  up  his 
society.  He  would  preach  religious  truth,  but  preach  it 
in  so  general  a  manner,  unfolding  the  doctrine,  but  ap- 
plying it  to  no  one,  that  the  whole  congregation  would 
believe  it,  but  scarcely  an  individual  would  ever  turn  it 
to  any  practical  moral  purpose.  His  sermons  would  be 
addressed,  in  reality,  to  neither  saints  nor  sinners,  but 
to  some  imaginary  class  of  moral  agents,  belonging 
neither  to  the  one  class  nor  the  other.  No  one  is  con- 
verted by  his  preaching  ;  in  fact,  it  is  not  to  be  ex- 
pected that  any  one  will  be.  The  additions  to  the 
church  are  made  from  the  Sabbath- school  and  the  Bible- 
class,  where  a  few  men  and  women,  unknown  to  the 
world,  and,  it  may  be,  unknown  to  the  leading  members 


THE    COMMUNION    OF     SAINTS.  173 

of  the  church  and  society,  in  simplicity  and  godly  sin- 
cerity prayerfully  press  home  the  claims  of  the  gospel 
upon  the  minds  of  the  young.  So  far  as  his  Sabbath 
services  are  concerned,  the  minister  sinks  down  into 
settled  hopelessness,  and  consoles  himself  with  reflec- 
tions upon  the  importance  of  the  pulpit  to  the  general 
condition  of  the  community,  its  conservative  influence 
in  politics,  its  value  in  the  support  of  our  liberties,  and 
in  the  preservation  of  our  republican  institutions.  He 
believes  that  he  is  doing  good  in  this  way,  and  this 
seems  all  that  he  can  expect  to  accomplish. 

But  beset  as  is  the  pastor  by  these  discouragements, 
there  is  yet  one  place  toward  which  he  looks  with  hope. 
It  is  the  plain,  humble  vestry,  where,  on  the  evening 
of  some  week  day,  he  meets  his  brethren  and  sisters, 
who  are  praying  and  waiting  for  the  salvation  of  Israel. 
Here  no  organ  distracts  the  attention,  nor  performs  for 
the  congregation  the  worship  of  God.  Here  no  archi- 
tectural magnificence  frowns  down  upon  the  humble 
and  poor  disciple  of  Jesus  of  Nazareth.  Hither,  while 
their  fellow  Sabbath  worshipers  are  preparing  for  the 
concert,  the  assembly,  the  opera,  or  the  theater,  the 
saints  resort  to  hold  communion  with  their  Saviour. 
Here  the  minister  of  Christ  can  breathe  freely.  Here 
he  can  pour  out  his  heart  in  supplications  with  which 
he  knows  that  every  hearer  sympathizes.  Here  he  can 
speak  the  language  of  Canaan,  and  he  feels  that  every 
hearer  understands  it.  Here,  with  his  whole  soul,  in 
the  exercise  of  a  lively  faith,  he  can  urge  men  to  re- 
pent and  believe,  for  he  knows  that  those  still  unregen- 
erate,  who  come  within  this  circle,  are  inquiring  what 
they  must  do  to  be  saved.     Here,  then,  is  real  worship. 


174  CHANGE    IN     DISCIPLINE. 

This  is  the  real  Sabbath  of  the  soul.  Here  the  piety 
of  saints  is  fed  with  manna  from  above.  Here  the 
lamp  of  Christian  piety  is  fed  with  the  oil  from  the 
sanctuary.  It  is  thus  that  religion  is  kept  alive  in  our 
magnificent  churches.  Were  it  not  for  this,  they  would 
all  sink,  and  be  engulfed  in  formalism  and  worldliness. 
0  why  could  not  the  vestry  be  removed  to  the  audience- 
room  above  ? 

There  has  been  also,  as  might  be  supposed,  a  great 
change  in  our  discipline,  while  these  other  changes 
have  been  in  progress.  Holding  firmly  to  the  doctrine 
of  the  spirituality  of  the  church,  our  fathers  conceived 
that  there  must,  of  necessity,  be  a  vast  difference  be- 
tween them  and  the  world.  They  knew  that  if  they 
were  true  to  their  principles,  they  must,  of  necessity,  be 
a  peculiar  people.  They  took  it  for  granted  that  they 
would  be  out  of  sight  of  the  gay,  the  thoughtless,  and 
the  pleasure-loving.  They  cultivated  plainness  of  dress. 
The  Methodists  and  the  Baptists  might  once  be  known 
by  the  simplicity  of  their  attire.  Hence  our  brethren 
were  never  met  with  in  places  of  public  amusement. 
You  would  as  soon  have  found  a  Baptist  in  jail  as  at  a 
ball,  an  opera,  or  a  theater.  To  be  found  in  such  a 
company  would  have  incurred  the  censure  of  the 
church.  They  would  have  entered  into  no  metaphys- 
ical disquisition  on  the  question,  How  far  a  disciple  of 
Christ  may  go  in  conformity  to  the  world  ?  they  would 
only  have  asked,  How  can  a  spiritual  mind  take  delight 
in  "  the  lusts  of  the  eye,  the  lusts  of  the  flesh,  and  the 
pride  of  life  ?" 

In  all  the  transactions  of  ordinary  business,  they  were 
watchful  over  the  character  of  each  other.     They  were 


A    CASE     OF     DISCIPLINE.  175 

not  in  haste  to  be  rich,  and  hence  they  escaped  many 
"foolish  and  hurtful  lusts  which  drown  men  in  de- 
struction and  perdition."  Public  opinion,  I  think,  had 
less  weight  with  them  than  now,  hence  they  did  not 
dare  to  seek  a  morally  doubtful  advantage,  because  it 
was  customary  with  men  of  the  world.  They  might, 
like  other  men,  be  unfortunate  in  business,  but  I  think 
it  was  considered  the  duty  of  the  church,  in  such  a  case, 
to  look  into  a  brother's  affairs,  and  ascertain  for  them- 
selves that  he  had  been  guilty  of  no  dishonesty.  I  once 
knew  a  case  of  this  kind.  A  most  exemplary  man.  a 
deacon  of  a  Baptist  church,  failed  in  business,  in 
a  time  of  extreme  financial  pressure.  He  did  not  act 
as  an  officer  of  the  church,  and  I  am  not  sure  that  he 
partook  of  the  communion,  until  a  committee  had 
investigated  his  affairs,  and  the  church  was  satisfied 
that  his  conduct  had  been  unexceptionable.  The 
purity  and  honor  of  his  character  were  soon  made 
manifest  to  the  world.  His  estate  paid  every  creditor, 
with  interest,  met  all  the  expenses  of  insolvency,  and 
left  him  a  handsome  amount  as  a  remainder.  A  failure 
of  this  kind  was  no  dishonor  to  the  cause  of  Christ, 
but  it  is  spoken  of,  even  to  this  day,  as  a  memorable 
example  of  Christian  integrity. 

In  these  respects,  there  has  a  change  come  over  us. 
I  fear  that  in  attendance  upon  places  of  amusement, 
and  in  participation  in  social  luxury,  our  practice  is 
different  from  that  of  our  fathers.  In  the  matter  of 
mercantile  integrity,  I  do  not  know  that  there  is  any 
thing  now  to  distinguish  us  from  others.  The  church 
discipline,  which  was  formerly  universal,  could  not  now 
be  carried  into  effect.     The  tide  of  worldliness,  the  love 


1T6  A    LAX     DISCIPLINE    LOWERS 

of  gain,  and  the  ambition  of  expense,  which  has  been, 
for  some  years,  flowing  over  the  Christian  world,  has 
overwhelmed  us  also. 

In  how  far,  in  these  respects,  we  have  suffered  by  fol- 
lowing the  example  of  others,  need  not  here  be  consid- 
ered. Whatever  be  the  amount  of  our  blameworthiness, 
it  rests,  after  all,  exclusively  on  ourselves.  Nay,  more,  it 
is  evident  that  in  this  matter,  if  we  have  sinned,  we  are 
exceedingly  sinful.  When  a  denomination  does  not  hold 
distinctly  and  clearly  the  doctrine  of  the  spirituality  of 
the  church,  it  is  especially  liable  to  the  irruption  of 
worldliness.  Those  who  were  admitted  to  communion 
for  the  sake  of  making  them  better,  only  make  the 
others  worse,  and  thus  the  standard  of  piety  in  a  church 
is  reduced.  The  worldly  example  of  one  professor  of 
religion  is  taken  as  a  rule  for  others  who  desire  an  ex- 
cuse for  seeking  pleasure  rather  than  seeking  God. 
Thus  the  infection  spreads  from  member  to  member, 
from  church  to  church,  and  from  denomination  to  de- 
nomination, because  there  is  no  recognized  and  estab- 
lished principle  to  resist  it.  We,  however,  have  no  such 
excuse.  It  has  pleased  God  to  reveal  to  us  clearly  the 
doctrine  of  the  spirituality  of  the  church,  and  he  has 
taught  us  to  avoid  all  beliefs  and  rites  at  variance  with 
it.  On  us  there  was  devolved  the  momentous  duty  of 
exemplifying  this  doctrine,  in  all  its  moral  beauty,  to 
the  whole  Christian  world.  Had  we  been  true  to  our 
Master  and  to  our  own  principles,  what  blessings  might 
we  not  have  conferred  upon  the  church  of  Christ  ? 
The  wave  of  worldliness  that  has  been  rising  so  fear- 
fully, would  have  beat  harmlessly  at  our  feet,  and  our 
example   might  have   strengthened    our    brethren   of 


THE     STANDARD     OF    PIETY.  177 

other  denominations  to  check  its  destructive  prop- 
Is  it  yet  too  late  ?  May  we  not  yet  arise  from  the 
dust,  and  put  on  our  beautiful  garments  ?  Is  it  too 
much  to  hope  that  God  will  yet  honor  us  as  the  har- 
bingers of  an  era  of  more  elevated  piety  in  the  history 
of  the  church.  Good  men  of  all  denominations  are  be- 
coming greatly  alarmed  at  the  present  tendencies.  The 
vast  discrepancy  between  Christianity  as  it  now  ap- 
pears, and  the  Christianity  taught  and  exemplified  by 
Christ  and  his  apostles,  is  mournfully  apparent.  Poets, 
satirists,  and  journalists,  scoff  at  it,  and  jeer  at  it,  and 
hold  it  up  to  stinging  and  universal  ridicule.  Mer- 
chants declare  that  they  consider  an  account  against  a 
professor  of  religion  worth  no  more  than  that  against 
any  other  man.  Ought  not  every  denomination  of 
Christians,  then,  to  awake  out  of  sleep,  and  does  it  not 
become  us  to  be  the  first  to  set  them  the  example  ? 


XXX. 

IXDEPEKDEXCE   OF   THE   CHURCHES. — CAX   A    CHURCH   PROPERLY   BE    REP- 
RESENTED ? 

Before  closing  my  remarks  on  the  dangers  to  which 
we  are  exposed  from  following  the  examples  of  other 
denominations,  I  desire  to  offer  a  few  remarks  on  our 
ecclesiastical  organization.  We  are  liable  in  this  re- 
spect to  swerve  from  our  principles,  and  of  this  liability 
it  is  well  to  be  aware. 

The  Baptists  have  ever  believed  in  the  entire  and 
absolute  independence  of  the  churches.  By  this,  we 
mean  that  every  church  of  Christ,  that  is,  every  com- 


178  OF     THE     INDEPENDENCE 

pany  of  believers  united  together  according  to  the  laws 
of  Christ,  is  wholly  independent  of  every  other  ;  that 
every  church  is  perfectly  capable  of  self-government  ; 
and  that,  therefore,  no  one  acknowledges  any  higher 
authority,  under  Christ,  than  itself ;  that  with  the 
church  all  ecclesiastical  action  commences,  and  with  it 
it  terminates,  and  hence,  that  the  ecclesiastical  relations 
proper,  of  every  member,  are  limited  to  the  church  to 
which  he  belongs.  If  it  be  said  that  a  member  may 
thus  be  exposed  to  the  tyranny  of  a  majority,  and  suffer 
censure  when  it  is  undeserved,  without  hope  of  redress  ; 
to  this  I  reply,  the  principles  of  independence,  carried 
consistently  to  their  results,  furnish  a  remedy  for  this 
form  of  injustice.  A  church  owes  courtesy  to  every 
other  church,  but  is  under  no  obligation  to  take  part 
with  it  in  wrong-doing.  The  injured  person  may,  there- 
fore, apply  to  any  other  church  for  admission.  It  is 
perfectly  competent  for  them  to  examine  the  case  for 
themselves,  and  if,  in  their  opinion,  the  member  has 
been  guilty  of  no  wrong,  they  may  rightfully  receive 
him.  In  such  a  case,  however,  it  would  probably  be 
the  preferable  course  to  call  a  council  of  disinterested 
brethren  who  might  examine  the  facts,  and  give  the 
aggrieved  members,  and  the  church  with  which  they 
proposed  to  unite,  the  benefit  of  their  advice.  This 
seems  to  provide  a  sufficient  remedy  against  ecclesias- 
tical tyranny,  and  this  is  the  result  to  which  the  doctrine 
of  the  independence  of  the  churches  necessarily  leads. 

The  doctrine  of  the  independence  of  the  churches 
rests  upon  a  few  plain  and  well-established  principles. 
Some  of  these  I  take  to  be  the  following  : 

1.  Religion  is  a  matter  which  concerns  exclusively 


OF    THE     CHURCHES.  179 

the  relations  between  an  individual  man  and  his  Maker. 
It  teaches  us  how  we  may  so  serve  God  as  to  secure  his 
favor,  both  here  and  hereafter. 

2.  The  manner  in  which  we  may  acceptably  serve 
God  must  be  made  known  to  us  by  God  himself.  The 
moral  history  of  man  teaches  us  that  we  are  wholly  in- 
capable of  determining  this  question. 

3.  In  the  New  Testament,  God  has  therefore  in  mercy 
furnished  us  with  a  perfect  rule  of  duty.  From  this 
source  we  may  learn  our  obligations  to  God,  to  our 
fellow-men  in  general,  and  to  our  Christian  brethren  in 
particular. 

4.  This  revelation  being  a  communication  from  God 
to  every  individual,  every  individual  is  under  obligation 
to  understand  it  for  himself.  Aid,  sufficient  to  guide 
every  candid  inquirer,  is  promised  to  all  who  will  ask 
for  it.  By  the  light  thus  obtained,  every  man  is  under 
the  highest  conceivable  obligations  to  govern  his  con- 
duct, though  it  be  in  opposition  to  every  created  au- 
thority. 

5.  Men  who,  by  such  an  examination  of  the  New 
Testament,  arrive  at  the  same  conclusions  respecting 
its  requirements,  unite  together  in  churches  for  the  sake 
of  promoting  holiness  in  each  other,  and  subduing  the 
world  to  obedience  to  Christ.  In  doing  this,  however, 
they  neither  assume  on  the  one  hand,  nor  concede  on 
the  other,  any  power  of  original  legislation  over  each 
other.  Christ  is  the  head  of  the  church  in  general,  and 
of  every  individual  church  in  particular.  The  members 
all  profess  obedience  to  his  laws,  and  by  his  laws  they 
submit,  at  all  times,  to  be  judged.  Whatever  the  New 
Testament  teaches,  either  by  precept  or  through  ex- 


180  OF     THE     REPRESENTATION 

ample,  the  church  may  require  of  its  members  ;  and 
the  individual  members  may  require  of  the  church. 
Whatever  passes  beyond  this  rule,  must  be  left  to  the 
judgment  and  conscience  of  the  individual,  it  being 
without  the  limit  of  church  authority. 

6.  Such  being  the  nature  of  a  Christian  church,  I  do 
not  see  how  it  can  possibly  be  represented.  Kepresen- 
tation  always  supposes  that  there  are  certain  rights, 
duties,  obligations,  etc.,  in  which  the  individual  agrees 
to  be  governed  by  the  majority.  The  various  con- 
stituencies unite  in  sending  certain  persons  of  their 
own  number,  who  represent  their  sentiments  in  these 
respects,  and  they  agree  to  obey  such  laws  as  these 
representatives,  when  assembled  together,  shall  enact. 
Thus,  in  this  country,  we  agree  to  submit  to  the 
decision  of  Congress  all  questions  relating  to  peace 
and  war,  imports,  currency,  etc.  There  are,  however, 
other  questions,  as  for  instance,  those  relating  to  the 
rights  of  conscience,  which  we  have  never  submitted 
to  their  authority.  Whatever  laws  they  enact,  there- 
fore, in  respect  to  all  matters  which  we  have  placed 
under  their  jurisdiction,  we  adopt  as  rules  of  our  con- 
duct, unless  they  be  in  violation  of  our  duties  to  Grod. 

7.  Such  being  the  nature  of  representation,  I  ask 
how  can  a  church  of  Christ  be  represented  ?  The  mat- 
ters which  could  be  committed  to  representatives  are 
clearly  but  two  :  First,  those  which  Christ  has  not  com- 
manded, but  which  are  properly  left  to  the  decision  of 
individual  conscience  ;  and  secondly,  those  which  have 
been  commanded  by  Christ  or  his  apostles.  Concerning 
the  first  class,  these,  not  being  commanded,  but  being 
left  to  the  decision  of  individual  conscience,  are  already 


OF     THE    CHURCH.  181 

without  the  jurisdiction  of  the  church,  and,  of  course, 
the  church  can  commit  jurisdiction  concerning  them  to 
no  representation.  It  can  not  transfer  to  another  a 
power  which  by  concession  it  does  not  possess.  But 
take  the  other  class  of  duties,  or  obligations,  those 
commanded  by  Christ.  Can  it  commit  the  com- 
mands of  Christ  to  any  human  tribunal  ?  Can  a 
church,  or  can  churches  commit  the  precepts  of  Jesus 
to  a  representation,  thus  acknowledging  their  power  to 
add  to,  to  abolish,  or  to  modify  what  the  Master  has 
enacted  ?  Or  again  :  can  it  concede  to  any  representa- 
tion the  right  to  interpret  for  us  the  precepts  of  Christ  ? 
This  would  be  to  abolish  the  right  of  private  judgment, 
and  convert  us  into  Komanists.  Nor,  lastly,  can  we 
commit  the  execution  of  these  laws  to  representatives, 
since  the  power  to  enforce  the  laws  of  Christ  rests  with 
each  church  itself. 

It  would  seem,  from  these  simple  principles,  impossi- 
ble that  a  church  of  Christ  can  be  in  any  proper  and 
legitimate  sense  represented.  We  have  nothing  to  sub- 
mit to  representatives.  We  have  no  representatives  to 
whom  any  thing  is  to  be  submitted.  I  will  go  further, 
and  add,  that  what  can  not  be  done  properly  and  legiti- 
mately must  not  be  done  improperly  and  illegitimately. 
It  is  as  truly  a  violation  of  the  independence  of  the 
churches,  and  the  right  of  private  judgment,  when 
several  hundred  brethren  meet  in  some  public  conven- 
tion, and  manufacture  public  opinion,  and  adopt  courses 
which  their  brethren  are  called  upon  to  follow,  on  pain 
of  the  displeasure  of  the  majority,  as  when  they  estab- 
lish a  formal  representation,  to  whose  decisions  all  the 
constituency  must  submit. 


182  OBJECT     OF    THE     CHURCH. 

These  have  always  been  favorite  ideas  with  our  Bap- 
tist churches.  In  this  we  differ  essentially  from'  our 
Presbyterian  brethren.  With  them,  every  church  is 
represented  formally,  and  legally,  in  its  Presbytery,  by 
which  its  acts  may  be  reviewed  and  reversed.  The 
Presbytery  is,  in  like  manner,  represented  in  the  Synod, 
and  also  in  the  court  of  final  ecclesiastical  appeal,  the 
General  Assembly.  This  form  of  church  government, 
as  it  is  called,  appears  well  enough,  if  we  look  upon 
a  church  of  Christ  as  a  civil  organization.  We,  how- 
ever, take  very  different  views  of  the  theory  of  the 
church  of  Christ,  and  in  practice,  we  have  never  seen 
any  thing  in  the  representative  form  to  recommend  it. 
If  any  of  our  Christian  brethren  like  it,  we  are  glad  to 
have  them  adopt  it.  We,  however,  have  ever  looked 
with  great  disfavor  upon  any  practice  which,  in  the 
remotest  degree,  violates  the  great  principle  of  the  in- 
dependence of  the  churches. 

Jesus  Christ  left  his  church  without  any  general 
organization.  *  Throughout  the  New  Testament  we  can 
discover  not  a  trace  of  organization  beyond  the  estab- 
lishment of  individual  churches.  Their  bond  of  union 
was  sympathy  with  him  through  the  indwelling  of  the 
Holy  Spirit  in  each  individual.  Is  it  not  probable  that 
as  he  left  it,  so  he  intended  that  it  should  continue  to 
the  end  of  time  ?  The  object  of  the  church  of  Christ 
on  earth  is  very  simple  :  it  is  the  conversion  of  souls. 
This  object,  it  seems  to  me,  can  be  accomplished  with- 
out the  use  of  the  complicated,  cumbrous,  and  fre- 
quently soul-destroying  machinery,  with  which  his  dis- 
ciples have  for  so  many  ages  been  burdened.  Under 
the  old  dispensation  there  was  an  established  and  formal 


ATTEMPTS    AT    REPRESENTATION.         183 

organization,  and  everything  respecting  it  was  definitely 
prescribed,  even  to  the  minutest  particular.  As,  in  the 
New  Testament,  no  trace  of  this  kind  can  be  discov- 
ered, is  it  not  reasonable  to  suppose  that  nothing  of 
this  kind  was  intended,  but  that  the  Master  chose  that 
it  should  remain  just  as  he  left  it  ?  Moses  was  com- 
manded, saying,  "  See  that  thou  make  all  things 
according  to  the  pattern  showed  thee  in  the  mount.'" 
As  Jesus  Christ  has  showed  us  no  "  pattern,"  is  it  de- 
sirable for  us  to  make  one  for  ourselves  ? 


XXXI. 

ATTEMPTS  TO  FORM  A  BAPTIST  REPRESENTATION  HAVE  FAILED. — BAPTIST 
GENERAL  CONVENTION. — MISSIONARY  UNION. —  NO  ONE  OF  ALL  OUB 
BENEVOLENT   ASSOCIATIONS   REPRESENT   THE   BAPTIST   DENOMINATION. 

I  have  referred  to  the  doctrine  of  the  independence 
of  the  churches,  and  the  grounds  on  which  we  suppose 
it  to  rest.  It  is  a  belief  to  which  the  vast  majority  of 
our  brethren  have  adhered  with  a  most  commendable 
and  consistent  tenacity. 

Notwithstanding  this,  attempts  have  been  made,  at 
sundry  times,  among  us,  to  establish  some  kind  of  in- 
formal representation.  They  have  never  met  with 
favor,  and  have  obtained  influence  among  us  only 
through  ignorance  of  their  real  character.  To  some 
of  these  I  will  briefly  allude. 

When  State  Conventions  were  first  proposed,  it  was 
by  many  believed—  and  of  these  I  freely  confess  myself 
to  have  been  one — that  through  them  we  nii°'ht  estab- 
lish  a  general  Baptist  organization.     If  the  churches 


184  THE     TRIENNIAL     CONVENTION 

sent  delegates  to  the  Association,  the  Association  sent 
delegates  to  the  State  Convention,  and  the  State  Con- 
vention sent  delegates  to  the  General  Convention  of  the 
Baptists  in  the  United  States,  or  to  the  Triennial  Con- 
vention then  existing,  it  would  seem  that  all  this  might 
easily  have  been  accomplished.  I  now  rejoice  exceeding- 
ly that  the  whole  plan  failed,  and  that  it  failed  through 
the  sturdy  common  sense  of  the  masses  of  our  brethren. 
The  churches  were  from  the  first  unwilling  to  confer 
this  power  on  the  Associations.  The  Associations  took 
very  little  interest  in  it,  and  frequently  sent  no  delegates 
to  the  State  Conventions.  The  churches  did  not  greatly 
favor  them,  and  hence  they  never  seemed  to  take  root 
naturally  among  us.  They  are  now,  in  fact,  merely 
Domestic  Missionary  Associations,  and  as  such  have 
been  very  useful.  But  I  believe  that  their  usefulness 
would  be  increased,  and  that  they  would  associate  them- 
selves more  intimately  with  our  churches,  by  adopting 
a  name  more  strictly  indicative  of  their  character,  and 
calling  themselves  what  they  are — Home  Mission  So- 
cieties of  the  States  to  which  they  belong. 

The  Triennial  Convention  was  really  a  representative 
assembly,  composed,  however,  not  of  representatives  of 
churches  as  such,  but  of  representatives  chosen  by  the 
contributors  to  Foreign  Missions.  These  contributors 
were  sometimes  individuals,  sometimes  Mission  Socie- 
ties, sometimes  churches,  sometimes  Associations,  and 
sometimes  State  Conventions.  Any  Baptist  organiza- 
tion whatever,  which  contributed  a  given  amount  annu- 
ally to  the  funds  of  the  Convention,  had  a  right  to  send 
its  representative.  Hence  it  was  a  very  common  thing, 
at  its  meetings,  to  hear  members  tell  about  their  con- 


A     REPRESENTATIVE     BODY.  185 

stituents.  An  attempt  was  made,  pretty  early  in  the 
history  of  this  organization,  to  give  it  the  control  over  all 
our  benevolent  efforts.  It  was  proposed  to  merge  in  it 
our  Education  Societies,  Tract  Societies,  Home  Mission 
Societies,  and  our  Foreign  Mission  Societies,  so  that  one 
central  Board  should  have  the  management  of  all  our 
churches,  so  far  as  their  efforts  to  extend  the  kingdom 
of  Christ  were  concerned.  After  a  protracted  debate, 
this  measure  was  negatived  by  so  decided  a  majority 
that  the  attempt  was  never  repeated,  and  this  danger 
was  averted.  We  look  back,  at  the  present  day,  with 
astonishment  that  such  an  idea  was  ever  entertained. 

Though  the  Triennial  Convention  was  thus  restricted 
to  its  appropriate  object,  the  work  of  Foreign  Missions, 
its  representative  character  remained.  It  was,  by  the 
community  at  large,  considered  to  be  the  grand  meeting 
of  the  Baptist  denomination  in  the  United  States,  a 
sort  of  General  Assembly,  to  which  all  our  affairs  were 
brought  for  decision.  Hence,  if  for  any  cause  it  was 
deemed  desirable  to  commit  the  whole  Baptist  member- 
ship to  any  course  of  action,  this  was  considered  the 
proper  place  in  which  to  make  the  attempt.  I  well  re- 
member that  on  one  occasion,  a  series  of  resolutions  was 
introduced,  of  which  the  only  object  was  to  express  our 
approbation  of  General  Jackson's  measures  for  the  re- 
moval of  the  Cherokees.  Hence,  though  missions  were 
the  ostensible  object  for  which  we  assembled,  missions 
were  frequently  the  last  thing  thought  of.  Propositions 
for  amendments  to  the  Constitution,  of  course,  occupied 
a  considerable  part  of  the  session.  Then  the  attempts 
of  brethren  from  the  East  or  West,  the  North  or  the 
South,  to  procure  an  expression  of  the  denomination  in 


186  PERVERSION    OF    THE    OBJECT 

favor  of  this  matter  or  that,  totally  unconnected  with 
missions,  must  he  disposed  of.  When  any  of  these  ex- 
citing questions  were  discussed,  the  house  would  ho 
filled  to  overflowing  ;  but  when  nothing  but  missions 
was  under  consideration  there  was  room  enough,  and 
to  spare.  A  large  part  of  the  time  of  the  meeting  was 
thus  wasted  in  angry  altercation.  Hence  this  attempt 
at  representation,  intended  to  unite  us  all  as  one  denom- 
ination, proved  the  source  of  manifold  alienation,  and, 
I  fear,  injured  the  very  cause  of  missions  which  it  was 
its  avowed  object  to  promote. 

I  shall  not  soon  forget  the  remarks  made  by  a  beloved 
brother  from  Ohio,  at  one  of  the  last  meetings  of  the 
Triennial  Convention  which  I  ever  attended.  After  the 
meeting  had  been  for  several  days  in  session,  he  ob- 
tained an  opportunity  to  address  it,  and  spoke  to  the 
following  effect  ;  "  My  brethren,  I  have  ever  been  deeply 
interested  in  the  cause  of  missions,  and  once  hoped  that 
I  might  myself  be  permitted  to  labor  in  the  foreign 
field.  My  health,  however,  failed,  and  the  providence 
of  God  forbade  me  to  prosecute  my  purpose.  I  have 
never  before  attended  a  meeting  of  the  Convention, 
much  as  I  have  desired  it.  For  some  time  I  have 
denied  myself  many  conveniences,  that  I  might  secure 
the  means  for  making  this  journey.  I  expected  here  to 
meet  the  fathers  and  brethren  of  the  Baptist  denomin- 
ation, and  hear  from  them  much  concerning  the  progress 
of  the  Eedeemer's  kingdom,  and  the  plans  which  were 
to  be  adopted  for  its  further  increase.  In  a  word,  I  ex- 
pected to  hear  about  missions,  but  we  have  been  now 
in  session  for  several  days,  and  the  subject  of  missions 
has  hardly  been  introduced.      I  have  thus  far  heard 


OF     THE     TRIENNIAL     CONVENTION.         187 

nothing  but  the  contentions  of  brethren.  There  seems 
really  less  interest  in  missions  here,  among  brethren 
who  are  considered  leaders  in  the  missionary  enterprise, 
than  in  the  forests  of  the  West.  Brethren,  I  shall  re- 
turn home  sad  at  heart."  The  words  thrilled  through 
the  assembly,  and  there  was  not  a  man  there  who  did 
not  confess  that  every  word  was  true,  and  that  the  re- 
proof was  richly  merited. 

Things  had  arrived  at  that  point,  that  every  member 
who  loved  the  cause  of  missions,  or  even  the  peace  of 
our  Zion,  looked  forward  to  the  meetings  of  the  Con- 
vention with  fear  and  apprehension.  Our  best  men 
were  becoming  glad  of  an  opportunity  to  be  absent  from 
its  meetings.  When  the  separation  between  the  North 
and  the  South  took  place,  every  one  saw  that  a  totally 
different  organization  had  become  absolutely  indispensa- 
ble. The  Constitution  of  the  present  Missionary  Union, 
which  is  formed  on  entirely  different  principles,  was 
unanimously  adopted.  This  was  the  end  of  the  only 
representative  organization  ever  attempted  among  us. 
-The  result  showed  it  to  be  utterly  alien  from  all  our 
principles,  and  calculated  to  work  nothing  but  division 
and  dissension  among  us. 

The  Constitution  of  the  "  Union"  excluded  all  sem- 
blance of  representation.  It  was  originally  composed 
entirely  of  life-members,  who  became  such  by  the  pay- 
ment of  $100,  though  this  feature  has  since  been  slightly 
modified.  The  life-members  elect  a  Board,  who  hold 
office  for  three  years,  one  third  being  elected  every  year. 
The  Board  elect  an  Executive  Committee  for  the  special 
management  of  the  concerns  of  missions.  Here,  then, 
every  man  speaks  for  himself,  and  for  himself  alone. 


188  OUR    PRESENT    BENEVOLENT 

He  can  throw  the  blame  of  his  actions  on  no  constitu- 
ents, hut  must  stand  up  and  answer  to  the  public  for 
himself.  This  has  been  a  great  advantage,  and  has 
tended  to  save  us  from  many  a  useless,  angry,  and  par- 
tisan discussion.  The  membership  is  also  much  more 
permanent,  and  so  much  time  is  not  occupied  by  breth- 
ren, who,  for  the  first  time,  have  attended  a  general 
missionary  meeting,  and  are  wholly  ignorant  of  the 
subject  of  missions. 

Still  it  is  ever  to  be  borne  in  mind  that  the  Mission- 
ary Union,  together  with  the  various  Associations  that 
frequently  meet  at  the  same  place,  and  nearly  at  the 
same  time,  is  no  representation  of  the  Baptist  denomin- 
ation, that  is,  of  the  Baptist  churches,  which  are  in 
truth  the  denomination.  This  is  so  important  a  fact, 
that  it  deserves  a  word  or  two  in  explanation. 

In  point  of  numbers,  the  members  of  our  Societies, 
meeting  at  any  one  time,  are  a  very  inconsiderable 
fragment  of  the  denomination.  Or  take  the  whole 
membership  of  these  Societies  together — and  they  are, 
in  fact,  generally  the  same  persons  over  again — and 
they  would  amount  not  to  a  twentieth,  probably  not  to 
a  fiftieth,  of  our  whole  number.  But  whether  many  or 
few,  they  come  not  as  representatives  of  churches,  for 
the  churches  have  never  sent  them  nor  commissioned 
them ;  they  come  together  on  their  own  motion,  merely 
as  members  of  the  Union,  or  of  the  Home  Mission,  or 
Bible,  or  any  other  Society.  The  limits  of  their  action 
are  fixed  by  the  Constitution  of  the  Society  to  which  they 
belong.  When  they  have  cared  for  its  interests,  they 
have  nothing  further  to  do,  and  have  no  more  right,  at 
such  a  time,  to  act  for  the  denomination,  than  they 


SOCIETIES    NO  N  REPRESENTATIVE.         189 

would  have,  if  by  chance  they  happened,  each  one  in 
the  pursuit  of  his  own  business,  to  meet  at  the  central 
terminus  of  several  railroads.  They  are  members  of 
these  Societies,  and  nothing  more,  and  directly,  or  in- 
directly, to  assume  to  be  any  thing  else,  is  by  just  so 
much  to  violate  the  principle  of  the  independence  of  the 
churches. 

But  suppose,  it  may  be  said,  that  every  member  of  a 
Baptist  church  was  a  member  of  these  Societies  for 
Christian  benevolence,  would  not  the  delegations  sent 
by  the  churches  to  the  meetings  of  these  Societies, 
represent  the  churches  ?  I  reply,  by  no  means.  The 
constitution  and  laws  of  the  church  are  found  in  the 
New  Testament.  What  we  find  there  enjoined,  we 
may  enforce,  and  nothing  more.  Much  remains,  how- 
ever, which  the  church  may  not  enforce,  but  which  is 
left  to  individual  duty.  What  is  thus  done,  though 
done  by  every  member  of  the  church,  is  not  done  by  the 
church,  and  the  church  has  no  right  to  exercise  any 
control  over  it ;  nor  have  those  who  do  it  any  right  to 
enforce  it  upon  the  church.  I  will  take  the  plain  and 
obvious  case  of  foreign  missions.  No  church  has  any 
right  to  oblige  any  member  to  give  to  foreign  missions, 
any  more  than  to  go  upon  a  foreign  mission.  The  same 
may  be  said  of  a  Bible  Society,  a  Home  Mission,  or  any 
other  Society.  A  church  may  demand  of  every  member 
the  consecration  of  himself  and  his  property  to  Christ, 
and  may  very  properly  exclude  him  for  covetousness, 
just  as  it  would  for  lying,  profanity,  lewdness,  or  any 
other  sin.  But  as  to  the  manner  in  which  the  individual 
shall  exercise  his  liberality,  the  church  can  not  direct. 
He  may  give  his  money  and  his  labor  to  missions,  home 


190  LOVE     TO    THE     SAVIOUR 

or  foreign,  or  to  the  distribution  of  tracts  or  Bibles,  or 
to  the  assistance  and  improvement  of  the  poor  in  his 
own  vicinity,  and  it  is  all  out  of  their  jurisdiction.  This 
is  done  out  of  the  church,  on  the  individual's  responsi- 
bility to  his  Master.  Suppose  individuals  engaged  in 
these  various  good  designs  unite  together  in  advancing 
them,  they  form  their  own  laws,  adopt  their  own  ar- 
rangements, but  they  are  not  the  church,  they  can  not 
control  or  represent  the  church,  nor  can  the  church  rep- 
resent them,  or  control  them,  unless  they  violate  the 
precepts  of  Jesus. 


XXXII. 

LOVE  TO  THE  SAVIOUR  THE  BOND  -WHICH  MUST  UNITE  BAPTISTS  TO  EACH 
OTHER. — ERRORS  TO  BE  AVOIDED  IN  CONDUCTING  BENEVOLENT  ASSO- 
CIATIONS.— THE  SPECIAL  OBJECT  OF  A  CHURCH  MUST  NOT  BE  TRANS- 
CENDED.— INFANT   DEDICATION. — CONCLUDING   REFLECTIONS. 

Those  who  agree  with  me  in  the  suggestions  which 
occupy  some  of  my  last  numbers,  will  readily  see  that 
the  representation  of  churches,  in  any  legitimate  sense, 
is  at  variance  with  the  first  principles  to  which  "we  have 
always  adhered,  that  all  the  attempts  to  establish  any 
thing  of  this  kind  have  been  eminently  unsuccessful, 
and  that  they  have  been,  and  ever  must  be,  productive 
of  dissension  and  strife,  instead  of  unity  and  peace. 
The  more  steadfastly  we  hold  to  the  independence  of 
the  churches,  and  abjure  every  thing  in  the  form  of  a 
denominational  corporation,  the  more  truly  shall  we  be 
united,  and  the  greater  will  be  our  prosperity.  If  it  be 
asked,  What  is  there  then  to  unite  us  ?     I  answer, 


THE     BOND    OF     UNION.  191 

love  to  Christ  and  adherence  to  principle.  When  these 
fail,  we  shall  sink  with  them.  Destitute  of  these,  we 
ought  to  sink.  If  we  die,  why  should  we  not  be  buried  ? 
If  the  piety  and  zeal  of  the  Baptist  churches  become 
extinct,  the  denomination  will  be  absorbed  into  other 
sects  and  be  no  more  known.  This  is  to  me  one  of  the 
strongest  evidences  that  we  are  on  the  true  foundation. 
A  church  organized  after  the  manner  of  a  civil  com- 
monwealth may  retain  its  form  long  after  the  last  ves- 
tige of  piety  has  vanished,  and  continue  for  ages  an 
enemy  to  Christ  and  a  persecutor  of  the  saints.  The 
soil  of  Christendom,  at  the  present  day,  is  covered  with 
the  festering  carcasses  of  churches,  from  which  the 
Spirit  has  for  generations  departed.  The  moral  atmos- 
phere is  rendered  pestilential  by  their  presence,  and 
neither  piety  nor  humanity  can  breathe  it  and  survive. 

Let  us,  then,  ever  bear  it  in  mind  that  the  Baptist 
denomination,  that  is,  the  Baptist  churches,  is  one 
thing,  and  the  benevolent  associations  formed  or  sus- 
tained by  individual  Baptists  are  another  and  a  very 
different  thing.  Individual  members  of  our  churches 
have  a  right  to  form  such  associations,  not  at  variance 
with  the  precepts  of  the  Master,  as  they  choose.  All 
who  wish  to  unite  in  the  promotion  of  such  on  object, 
of  course  join  with  them.  This,  however,  imposes  no 
obligation  on  those  who  are  not  like-minded.  They  are 
just  as  free  to  let  it  alone  as  to  unite  in  it.  They  may 
be  as  good  Baptists  in  letting  it  alone  as  in  joining  it. 
"  A  brother  or  sister  is  not  under  bondage  in  such 
cases."  We  give  and  receive  freely  in  such  matters  the 
right  of  private  judgment.  It  pertains  to  the  church 
to  which  I  belong  to   see   that  I  am  not  wanting  in 


192  ERRORS    TO    BE    AVOIDED    IN 

Christian  benevolence,  and  to  exclude  me  if  need  be  for 
covetousness,  but  the  direction  which  my  benevolence 
shall  take  must  be  left  to  myself. 

And  where  such  associations  are  formed,  they  have 
each  one  its  appropriate  office,  whether  it  be  foreign  or 
domestic  missions,  the  circulation  of  Bibles,  or  tracts,  or 
any  other  good  design.  This  object  is  exclusive.  It 
may  not  properly  be  transcended  or  mingled  with  any 
other.  No  one,  not  of  this  Society,  has  any  right  to  in- 
terfere with  its  management,  nor  has  it  a  right  to  in- 
terfere in  the  management  of  any  other  Society.  There 
are  two  ways  in  which  this  important  rule  may  be  vio- 
lated. 

In  the  first  place,  we  may  use  one  Society  to  advance 
the  interests  of  another.  For  instance,  I  am  a  member 
of  a  Mission  Societj'.  I  am  bound  in  this  relation  to 
consider  simply  the  interests  of  missions.  My  brother 
is  a  member  of  a  Bible  Society  ;  he  is,  in  this  relation, 
to  consider  simply  the  circulation  of  the  Scriptures. 
But  I  am  also  a  member  of  the  Bible  Society.  I  have 
no  right  to  enter  that  Society  and  seek  to  make  it  sub- 
servient to  the  Mission  Society,  nor  has  any  brother  a 
right  to  render  the  Mission  Society  subservient  to  the 
Bible  Society.  I  have  no  right  to  elect  officers  of  the 
Bible  Society  who  favor  my  missionary  views,  nor  he 
to  elect  officers  of  the  Mission  Society  who  favor  his 
Bible  views.  Neither  has  he  a  right  to  take  measures 
in  another  Society  for  the  purpose,  as  it  would  seem,  of 
committing  the  denomination  to  the  Society  which  he 
considers  it  his  duty  especially  to  favor.  Let  each  stand 
separately  on  its  own  merits,  and  gain  the  favor  of  the 
whole,  not  by  partisan  management,  but  by  good  works. 


CONDUCTING     BENEVOLENT     SOCIETIES.    193 

The  latter  course  leads  to  harmony,  independence,  and 

mutual  love  ;  the  other  to  intrigue,  dissension,  tyranny, 
and  disaffection.  Unless  these  principles  be  observed, 
our  general  associations  will  prove  a  curse  rather  than  a 
blessing,  and  a  voluntary  association  which  is  found  to 
be  a  curse,  will  soon  cease  to  exist. 

Again,  we  may  interfere  with  each  other  in  a  different 
manner.  One  Society  may  be  engaged  in  a  work  which 
is  especially  blessed  of  God  and  finds  general  favor  with 
the  brethren.  Another  Society,  formed  for  a  different 
purpose,  finds  less  favor  with  the  churches  ;  its  object 
is  not  believed  to  be  of  vital  importance  ;  its  field  of 
labor  is,  from  necessity,  circumscribed,  and  it  spends  so 
large  a  part  of  its  collections  in  agencies,  that  it  lan- 
guishes and  is  liable  to  perish.  Such  a  Society  may,  for 
a  time,  be  revived,  by  undertaking  a  part  of  the  labor 
of  the  more  fortunate  associations,  and  thus,  instead  of 
doing  the  work  for  which  it  was  constituted,  do  the 
work  appropriate  to  an  entirely  different  organization. 
Then  we  have  two  Societies  with  their  separate  rooms, 
officers,  and  agents,  at  a  very  large  expense,  doing  the 
same  work,  each  going  through  the  churches  making 
collections  for  the  same  object,  and  neither  succeeding 
but  at  the  expense  of  the  other.  It  is  for  this,  among 
other  reasons,  that  the  business  of  agencies  is  so  shock- 
ingly overdone  among  us.  The  very  name  of  an  agent 
is  by  no  means  a  favorable  introduction  to  any  of  our 
churches.  The  congregation  is  always  small  when  it  is 
known  that  an  agent  is  to  occupy  the  pulpit.  A  feel- 
ing so  general  cannot  be  wholly  without  foundation.  If 
we  wish  our  general  benevolent  associations  to  prosper, 
they  must  confine  themselves  to  their  legitimate  and 

9 


194  THE    DISTINCTIVE    CHARACTER 

constitutional  objects  ;  and  if  they  can  not  stand  on  this 
foundation,  they  had  better  be  abandoned. 

I  have  spoken  above  of  the  distinctive  character  of 
the  church  of  Christ.  On  this  subject  let  me  add  a 
single  word.  I  think  we  should  be  careful  to  bear  this 
in  mind  in  all  our  arrangements.  For  instance,  I  have 
known  a  church  form  itself  into  a  Temperance  Society, 
and  oblige  every  member  on  entering  it  to  take  the 
Temperance  pledge.  Now,  God  forbid  that  I  should 
say  a  word  against  temperance,  but  still,  a  church  is  not 
a  Temperance  Society.  A  church  may  very  properly, 
nay,  it  must  of  necessity,  require  of  every  member  that 
whether  he  eat  or  drink,  he  must  do  it  to  the  glory  of 
Q-od.  It  may  enforce  the  direct  precepts  of  the  New 
Testament,  and  the  indirect  precept  of  the  apostle 
Paul,  in  respect  to  causing  a  brother  to  offend  ;  and  it 
may  inform  every  member  that  this  is  required  of  him, 
and  will  be  enforced  accordingly.  Nay,  further,  if  a 
brother  has  ever  been  liable  to  this  sin,  it  may  require 
of  him  specifically  total  abstinence  on  account  of  his 
peculiar  temptation.  But  I  think  that  it  can  go  no  fur- 
ther. The  difference  here  is  important.  In  the  one 
case,  it  is  a  promise  of  a  moral  duty  made  to  man  ;  in 
the  other,  it  is  submission  to  the  revealed  will  of  God. 
The  value  of  this  difference  must  be  evident  to  every  one. 

So  I  have  known  churches  to  take  the  Sabbath-school 
under  their  care,  as  it  is  called,  and  constitute  them- 
selves, in  fact,  a  Sunday-school  Society.  I  do  not  see 
how  this  can  be,  unless  every  member  is  required  to 
teach  in  a  S:ibbath-school.  No  one,  however,  would  be- 
lieve this  to  be  correct.  Under  this  view,  the  Sabbath- 
school  scholars  are  sometimes  called  "  children  of  the 


OF     THE     CHURCH.  195 

church."  I  always  supposed  that  the  church  had  none 
hut  regenerate  children  ;  for  if  she  have  unregenerate 
children  of  one  age,  why  not  of  another  ?  Would  it 
not  be  more  in  accordance  with  our  principles  to  con- 
sider the  Sabbath-school  an  association  of  Christians 
uniting  for  this  purpose  under  their  own  laws,  and  sub- 
ject to  their  own  arrangements  ? 

These  may  seem  matters  of  small  moment.  They 
may  not  be  great  in  themselves,  but  they  are  of  im- 
portance if  we  consider  the  principles  which  they  in- 
volve. If  brethren  united  in  church  fellowship  have 
the  right  to  take  matters  not  strictly  belonging  to  the 
church  under  their  legislation,  what  is  there  that  may 
not  be  taken  under  the  cognizance  of  the  church  ? 
Where  shall  the  line  be  drawn  ?  and  when  a  member 
joins  a  Baptist  church  how  shall  he  know  to  how  many 
things,  not  commanded  by  Christ,  he  commits  himself  ? 
Many  of  the  worst  corruptions  of  the  Catholic  church 
were  introduced  by  requiring  as  a  universal  duty,  what 
was  properly  left  to  individual  conscience.  It  may  be 
very  suitable  for  a  burdened  conscience  to  unbosom  it- 
self to  a  minister  or  Christian  friend  before  coming  to 
the  table  of  the  Lord.  Left  precisely  in  this  form,  as 
a  matter  to  be  decided  by  the  individual  himself,  noth- 
ing could  be  more  innocent.  Require  it  to  be  done  as 
a  command  of  Christ,  and  we  have  the  practice  of  au- 
ricular confession,  one  of  the  most  terrific  engines  ever 
devised  by  Satan  for  enslaving  the  conscience,  and 
bringing  the  soul  of  man  under  the  unlimited  power  of 
the  priesthood.  This  is  not  fancy,  but  fact.  It  was 
thus  that  auricular  confession  was  introduced  into  the 
Romish  church. 


196  INFANT     DEDICATION. 

A  Welsh  Baptist  desires  me  to  say  a  word  on  the 
subject  of  Infant  Dedication.  In  complying  with  his 
request,  I  would  remark,  that  I  never  before  heard  that 
such  a  practice  obtained  in  the  Principality.  I  see  no 
allusion  to  it  in  Christmas  Evans's  Sermons,  nor  in  any 
other  Welsh  writers  with  whom  I  am  acquainted.  In 
my  youth,  I  knew  several  able  and  eminent  Welsh  Bap- 
tist ministers,  such  as  John  Williams,  John  Stevens, 
and  others,  but  never  did  I  hear  from  them  a  word  of 
any  such  practice.  They  certainly  never  introduced  it 
into  this  country. 

I  never  have  heard  of  the  practice  of  infant  dedica- 
tion until  within  a  few  years.  I  learned,  some  time 
since,  that  some  of  our  missionaries  at  the  East  were  in 
the  habit  of  holding  a  prayer-meeting  shortly  after  the 
birth  of  a  child,  to  ask  for  it  the  blessing  of  the  Saviour, 
and  in  a  special  manner  to  consecrate  it  to  God.  It  was 
purely  a  voluntary  service,  and  was  merely  a  meeting 
of  the  particular  friends  of  the  family  for  prayer  for  a 
particular  object,  The  missionaries,  however,  found  that 
it  was  liable  to  be  mistaken,  by  the  converts  from  hea- 
thenism, for  an  appointment  of  Christ,  and  they  wisely, 
on  their  own  motion,  abandoned  it. 

It  is,  I  perceive,  asserted  that  a  practice  of  this  sort 
is  in  use  among  some  of  the  churches  in  Germany.  Of 
this  I  know  no  more  than  I  have  seen  in  the  news- 
papers.    I  never  heard  Mr.  Oncken  allude  to  it. 

The  above  exhausts  my  knowledge  on  the  subject. 
To  my  Welsh  brother  I  would,  therefore,  reply,  "  We 
have  no  such  custom,  neither  the  churches  of  God." 

In  concluding  this  part  of  my  subject,  I  would  remark, 
that  our  position  is,  in  one  respect,  remarkable.     The 


SPIRITUAL     DECAY.  197 

unexampled  facilities  for  the  acquisition  of  wealth  have 
stimulated  the  love  of  gain  and  the  passion  of  expense, 
beyond  all  former  precedent.  The  love  of  sensual  pleas- 
ure is  sweeping  away  the  harriers  which  once  separated 
the  church  from  the  world,  and  drowning  men  in  de- 
struction and  perdition.  The  principles  of  men  profess- 
ing godliness  are  exerting  less  and  less  effect  on  their 
practice.  To  arrest  this  progress  of  worldliness  must  be 
especially  difficult  in  churches  which,  theoretically  or 
practically,  directly  or  indirectly,  admit  the  doctrine  of 
hereditary  membership.  We  profess  to  have  escaped 
this  error.  It  becomes  us,  therefore,  when  the  enemy  is 
coming  in  like  a  flood,  to  lift  up  a  standard  against 
him.  Let  us,  then,  review  our  principles.  Let  us  assure 
ourselves  of  their  truth.  Let  us,  at  all  hazards,  carry 
them  out  into  practice.  By  so  doing,  .rather  than  by 
following  the  example  of  others,  shall  we  please  the 
Master,  and  confer  the  greatest  benefit  upon  our  breth- 
ren of  other  denominations.  Devout  men  of  all  persua- 
sions are  alarmed  at  the  condition  of  religion  through- 
out our  country,  and  they  would  hail  with  joy  the 
opening  of  a  brighter  day,  from  what  quarter  soever  it 
might  arise. 

Wherever  the  standard  of  the  cross  is  erected,  the 
sons  of  God,  by  whatever  name  they  may  be  called,  will 
gather  around  it.  Let  us  arise  and  lift  up  that  stand- 
ard, for  this  matter  belongeth  unto  us. 

I  would  ask  my  brethren  who  have  been  allured  from 
the  simplicity  that  is  in  Christ,  and  have  yielded  them- 
selves to  the  maxims,  the  fashions,  the  luxury,  and  sen- 
suality of  a  world  that  perisheth,  What  fruit  have  ye 
in  the  things  of  which  ye  were  once  ashamed  ?     Is  not 


198  NEED    OF    SELF-DENIAL. 

the  end  of  these  things  death  ?  What  scriptural  evi- 
dence do  you  possess  that  you  are  heirs  of  eternal  life  ? 
Are  your  affections  on  things  below,  or  on  things  above  ? 
Can  you  turn  your  eyes  to  the  Saviour,  and  say  to  him, 
Lord,  thou  knowest  all  things,  thou  knowest  that  I  love 
thee  ?  Jesus  Christ  has  said,  Except  a  man  deny  him- 
self, and  take  up  his  cross  daily  and  follow  me,  he  can 
not  be  my  disciple.  Are  you  conscious  of  either  one  of 
these  evidences  of  discipleship  ?  Christ  has  said,  How 
hardly  shall  they  that  have  riches  enter  into  the  king- 
dom of  heaven  ;  and  yet,  is  it  not  your  all-absorbing 
desire  to  be  rich  ?  Are  you  not  robbing  Cod  by  using 
what  he  has  lent  to  you,  in  the  gratification  of  worldly 
desires  ?  An  apostle  has  told  us  that  the  lust  of  the 
flesh,  the  lust  of  the  eye,  and  the  pride  of  life,  are  not  of 
the  Father,  but  of  the  world  ;  and  for  these  lusts  are 
you  not  sacrificing  your  souls  ?  Are  not  your  children 
eagerly  drinking  in  the  poison  with  which  you  so  liberally 
supply  them  ?  Suppose  that  yon,  at  their  age,  had  been 
where  your  children  are  now,  where  would  you  have 
been  at  the  present  moment  ?  Where,  then,  will  they 
be,  when  they  shall  be  of  your  age  ?  What  hope  can 
you  have  of  their  salvation  ?  You  must  meet  them  at 
the  judgment  day,  and  can  you  abide  that  meeting  ? 

But  I  forbear.  The  subject  is  too  painful  to  be  con- 
tinued. It  is  not  too  late  to  return.  Let  us  do  again 
our  first  works.  God  is  yet  waiting  to  be  gracious  unto 
us.  Let  us  humble  ourselves  in  the  dust  before  him. 
Let  us  once  more  take  up  the  forgotten  cross,  and  walk 
in  the  footsteps  of  the  lowly,  self-denying  Saviour. 
Let  us  bring  our  tithes  into  the  storehouse,  and  see  if 
God  will  not  pour  out  upon  us  a  blessing  that  there 


IMPORTANCE    OF    PUBLIC     WORSHIP.       199 

shall  not  be  room  enough  to  receive  it.     Then  shall  we 
know  if  we  follow  on  to  know  the  Lord. 


XXXIII. 

IMPORTANCE  OF  PUBLIC  WORSHIP. — THE  DUTY  OF  THE  DISCIPLES  OF 
CHRIST  TO  MAINTAIN  IT. — WITH  US,  THIS  DUTY  REQUIRES  A  UNIVER- 
SAL  EFFORT. — DIFFICULTIES   PECULIAR   TO   OUR   CONDITION. 

Some  months  since,  a  correspondent  of  The  Exam- 
iner requested  rue  to  discuss,  more  at  large  than  I  had 
already  done,  the  subject  of  the  Christian  ministry  in 
the  Ba;.tist  denomination.  I  promised,  perhaps  in- 
cautiously, that  if  no  one  else  would  perform  this 
service  I  would  untertake  it  myself.  It  is  in  fulfill- 
ment of  this  promise  that  the  following  papers  are 
written. 

It  is  too  obvious,  to  need  illustration,  that  one  of  the 
great  objects  for  which  churches  of  Christ  are  estab- 
lished, is  to  maintain  the  public  worship  of  God. 
Hence,  also,  one  of  the  first  duties  devolving  on  those 
who  profess  Christianity,  is  to  provide  the  means  by 
which  this  object  shall  be  accomplished.  Under  the 
former  dispensation,  those  that  feared  the  Lord  spake 
often  one  to  another,  and  the  Lord  hearkened  and 
heard,  and  a  book  of  remembrance  was  kept.  Our 
blessed  Lord,  as  his  custom  was,  was  seen  every  Sab- 
bath clay  in  the  synagogue,  to  read  and  explain  to  the 
people  the  Law  and  the  Prophets.  An  apostle  has 
cautioned  us  not  to  forsake  the  assembling  of  ourselves 
together.  Indeed,  were  there  neither  precept  nor  ex- 
ample to  enforce  this  duty,  the  experience  of  every 


200  DUTY     OF    MAINTAINING 

Christian  soul  must  bear  witness  to  its  vital  import- 
ance. It  is  thus  that  we,  once  in  the  week  at  least, 
publicly  testify  to  the  world  that  we  are  looking  for  the 
Sabbath  which  remains  for  the  people  of  God.  It  is 
thus  that  we  strive  the  better  to  understand  the  word 
of  God.  It  is  in  the  sanctuary  that  we  offer  up,  with 
one  heart  and  voice,  our  prayers  to  him  who  is  the 
giver  of  every  good  and  perfect  gift.  Here  we  render 
public  thanks  for  public  as  well  as  for  individual  mer- 
cies. It  is  to  the  sanctuary  that  we  invite  the  thought- 
less and  impenitent,  to  hear  the  words  by  which  they 
may,  by  the  blessing  of  God,  be  saved.  And  we  do  all 
this,  encouraged  by  the  blessed  assurance  of  the  Sav- 
iour, "  Wherever  two  or  three  are  gathered  together  in 
my  name,  there  am  I  in  the  midst  of  them/' 

The  importance  of  this  subject  can  hardly  be  exag- 
gerated. Every  one  knows  that  the  Christian  who  has 
begun  to  think  lightly  of  the  ordinances  of  the  sanctu- 
ary, is  already  treacling  in  the  path  of  the  backslider. 
Who  that,  by  sickness,  or  other  providential  hinder- 
ance,  has  been  kept  for  a  time  from  the  meeting  of  the 
saints,  has  not  uttered  the  plaint  of  the  Psalmist,  "  My 
flesh  longeth,  yea,  even  fainteth  for  the  courts  of  the 
Lord."  In  a  village  or  settlement  in  our  own  country, 
where  the  Sabbath  is  not  honored  by  the  public  wor- 
ship of  God,  how  soon  do  parents  and  children  relapse 
into  almost  heathenism  !  Suppose  that  any  denomina- 
tion should  adopt  the  view,  that  as  religion  was  a  per- 
sonal matter,  the  assembling  for  public  worship  was 
needless,  and  should  sell  off  its  churches  and  close  its 
meetings  for  prayer,  who  does  dot  see  that  it  would  be- 
come extinct  within  a  single  generation  ?     And,  on  the 


PUBLIC     WORSHIP.  201 

contrary,  those  denominations  are  most  rapidly  extend- 
ing-, which  furnish  the  most  abundantly,  to  all  classes  of 
the  community,  the  means  of  hearing  the  preaching  of 
the  pure  word  of  God. 

Hence  it  is  not  remarkable  that  the  making  provision 
for  jmblic  worship  has  been  a  leading  object  with  all 
sects  of  Christians.  Where  religion  is  established  by 
law,  the  State  assumes  this  responsibility.  The  people 
are  taxed  to  support  religious  worship,  and  they  have 
an  equitable  claim  on  the  State  for  the  maintenance  of 
teachers  of  religion.  In  the  Episcopal  form  of  church 
government,  the  oversight  of  a  particular  district,  called 
a  diocese,  is  devolved  on  a  single  individual.  He  has 
the  power  of  admitting  to  the  ministry — he  has  the 
whole  field  under  his  eye,  and  to  him  the  people  look 
for  direction  in  their  efforts  to  extend  the  kingdom  of 
Christ.  A  Presbytery  frequently  exercises  a  similar  in- 
fluence within  its  limits.  With  us,  however,  there  is 
no  such  organization.  Every  church  with  us  is  inde- 
pendent, and  is  not  of  necessity  associated  with  any 
other.  Every  pastor  is  a  Bishop,  and  holds  the  highest 
ecclesiastical  rank  which  we  acknowledge.  Hence  it  is 
manifest  that  the  responsibility  for  sustaining  the  wor- 
ship of  God,  in  our  case,  rests  upon  every  church,  and 
every  individual  member  of  a  church.  We  have  neither 
State,  nor  Bishop,  nor  Presbytery,  nor  Synod  to  fall 
back  upon.  We  have  assumed  this  responsibility  as 
churches  and  individuals,  and  we  must  abide  by  the 
choice  which — agreeably  to  the  New  Testament,  as  I 
conceive — we  have  made.  Our  progress — nay,  our  very 
existence — depends  upon  the  vitality  which  pervades 
the  whole  mass.     If  every  individual  disciple  would  de- 


202  INCREASE     OF     BAPTISTS 

vote  himself  to  the  work  of  extending  the  kingdom  of 
Christ,  relying  on  the  promised  aid  of  the  Holy  Spirit, 
we  should  need  no  more  organization  than  existed  in 
apostolic  times,  when  they  that  were  scattered  abroad 
went  everywhere  preaching  the  Word,  and  when, 
within  a  single  lifetime,  the  civilized  world  was  filled 
with  the  knowledge  of  Christ.  If  we  rely  on  any  thing 
else,  it  is  evident  that  we  must  be  covered  with  con- 
fusion. If,  instead  of  putting  forth  our  own  power,  in 
simple  reliance  on  Christ,  we  are  looking  for  aid  in  any 
other  direction,  we  shall  find  that  we  have  mistaken 
our  principles,  we  have  leaned  on  a  broken  reed  which 
can  yield  us  no  adequate  support,  but  will  pierce  the 
hand  which  presses  upon  it.  So  long  as,  universally 
vital,  each  disciple  relies  on  himself,  trusting  only  in 
God,  we  shall  be  irresistible.  So  soon  as  individual  ef- 
fort relaxes,  and  we  trust  to  means  of  our  own  devising, 
we  shall  inevitably  fail. 

It  is,  besides,  worthy  of  remark,  that  with  us  there 
are  peculiar  difficulties  in  maintaining  throughout  our 
whole  country  the  public  worship  of  God.  Our  people 
belong,  in  general,  not  to  the  class  of  capitalists.  The 
capital  of  our  members  commonly  consists  in  skill  and 
enterprise,  and  not  in  houses,  lands,  ships,  and  bank 
securities.  Hence,  in  the  mighty  exodus  now  going  on 
from  the  East  to  the  West,  a  large  portion  of  the  em- 
igrants belong  to  our  communion.  The  wealthy  citizen, 
whose  gains  have  been  invested  in  real  estate,  yielding 
a  rich  rent,  and  doubling  in  value  every  five  or  ten 
years,  or  who  holds  his  hundreds  of  thousands  in  secu- 
rities paying  eight  or  ten  per  cent,  per  annum,  has  no 
desire  to  leave  his  home  in  the  metropolis.     The  rich 


IB    THE     WEST.  203 

agriculturist,  whose  well-tilled  land  is  producing  a  fair 
income,  and  who  sees  yearly  a  new  farm  added  to  his 
noble  domain,  has  no  inducement  to  leave  the  place  of 
his  fathers'  sepulchres,  and  the  region  where  his  single 
influence  frequently  decides  the  election  for  his  town 
or  county.  It  is  the  man  of  cultivated  capacities,  who 
knows  how  to  do  something  well,  hut  is  destitute  of  the 
capital  which  can  render  his  skill  available,  who  is 
tempted  to  remove  to  the  West.  Such  are  the  men 
wanted  in  the  new  States,  and  there,  with  the  blessing 
of  God,  they  are  sure  not  only  of  competence,  but 
abundance,  both  for  themselves  and  for  their  children. 
Accordingly,  if  I  have  been  correctly  informed,  you 
will  rarely  find  a  settlement  of  twenty  families  any- 
where on  our  western  frontier,  which  is  not  composed, 
in  a  marked  proportion,  of  Baptists.  These  are  the 
men  who,  with  faculties  developed  by  the  exigencies 
of  their  new  residence,  will  give  character  to  the  West, 
and  in  a  few  years  find  themselves  equal  to  any  thing 
they  have  left  behind.  They  are  everywhere  manifest- 
ing power,  of  which  they  never  supposed  themselves 
possessed,  and  are  laying  broad  and  deep  the  founda- 
tions of  society  far  beyond  the  mountains. 

Hence  it  is,  that  the  field  which  we  are  called  upon 
to  supply  with  the  pmblic  worship  of  God,  is  vast  in 
extent,  and  of  a  very  diversified  character.  For  in- 
stance, we  have  our  great  cities,  in  which,  are  to  be 
found  numerous  and  wealthy  churches.  These  are 
fully  able  to  maintain  public  worship  at  large  expense. 
The  same  may  be  said  of  our  small  cities,  and  large 
towns,  in  each  of  which  may  be  found  one  or  two 
Baptist  churches  of  ample  means.     Besides  these  may 


204  PKACTICE     OF     CITY     CHURCHES. 

be  counted  numerous  large  villages,  where  the  Baptist 
community  is  fully  accommodated  by  a  single  house 
of  worship.  In  all  these  localities  the  worship  of  God 
is  maintained  in  the  regular  manner,  and  our  churches 
in  general  follow  the  examples  of  those  around  them. 
But  even  here,  are  these  churches  doing  their  duty  ? 
They  secure  the  services  of  an  able  and  acceptable 
preacher.  Their  houses  of  worship  are  as  tasteful,  and 
the  religious  services  as  expensive  as  those  of  other  de- 
nominations. They  maintain  themselves  at  a  point 
of  wdiat  is  called  high  respectability.  But  let  us  look 
a  little  further.  Ascertain  the  population  of  that  city 
or  town,  and  ask  how  large  a  portion  of  it  attend  any 
religious  worship  at  all  ?  Inquire  for  the  statistics  of 
preceding  years,  and  you  will  probably  find  that  the 
proportion  of  church-goers  is  relatively  diminishing. 
A  large  missionary  field  is  spreading  abroad  on  every 
side,  in  the  immediate  vicinity  of  our  very  churches. 
What  are  we  doing  to  supply  these  perishing  souls 
with  the  word  of  life  ?  The  houses  of  worship  have 
no  room  for  them,  and  the  cost  of  attendance  is  beyond 
their  means.  No  man  cares  for  their  souls  any  more 
than  for  souls  in  the  center  of  Africa.  Have  believers 
any  right  to  settle  down  at  their  ease,  enjoying  the  priv- 
ileges of  the  sanctuary,  while  their  fellow-men  are  per- 
ishing around  them  in  heathenish  darkness  ?  Suppose 
that  converts  on  missionary  ground  pursued  a  similar 
course  ;  how  would  then  the  kingdom  of  Christ  be  extend- 
ed ?  The  Karens  take  a  different  view  of  this  subject, 
and  are  subduing  Burmah  to  Christ.  But  what  difference 
does  the  Saviour  make  between  a  church  in  Toungoo  and 
a  church  in  Xew  York,  Philadelphia,  or  Boston  ? 


DESTITUTION     AT     VARIOUS     POINTS.        205 

But  leaving  these  classes,  which  after  all,  form  but 
a  moderate  portion  of  our  population,  we  come  to 
churches  of  thirty  or  forty  members,  in  the  older  set- 
tlements and  in  the  vast  regions  of  the  mighty  West. 
These  churches  are  numbered  by  hundreds,  I  might  say 
bv  thousands.  They  are  wholly  unable  to  support  a 
pastor  who  shall  devote  his  whole  time  to  preaching, 
and  were  they  able,  they  could  not  employ  his  whole 
time  in  labors  among  themselves.  How  shall  the  wor- 
ship of  God  be  maintained  in  such  localities  ?  These 
villages  are  rapidly  increasing,  and  parents  and  children 
are  growing  up  destitute  of  the  means  of  grace  so  far 
as  we  are  concerned. 

But  besides  these,  there  is  a  still  larger  region  of 
destitution.  Our  brethren  and  sisters  are  emio-rating 
by  thousands.  In  every  town  and  village  the  members 
of  Baptist  churches  are  found  in  fives,  and  tens,  and 
twenties,  who  have  formed  themselves  into  no  organiza- 
tion, who  are  as  sheep  without  a  shepherd,  and  who, 
from  neglect  of  the  ordinances  of  worship,  are  losing 
the  evidences  of  piety,  and  falling  back  into  the  world. 
What  is  to  be  done  for  these  sheep  scattered  in  the 
wilderness  ?  Must  they  be  left  to  perish  ?  Could 
these  scattered  brethren  be  united  in  some  organization, 
and  engaged  in  maintaining  the  public  worship  of  God, 
each  little  band  would  become  a  nucleus,  attracting  to 
itself  similar  elements,  and  thus  the  foundation  of 
churches  would  be  laid,  and  these  silent  brethren  would 
each  one  become  a  noble  witness  for  God.  Is  it  not 
time  that  something  was  done  ?  Can  no  remedy  be 
found  for  a  condition  so  much  to  be  deplored  ? 


206  FACILITIES    FOR    EXTENDING 

XXXIV. 

FACILITIES  IN*  OUR  CONDITION    FOR  EXTENSION*. — OUR   LATEST    STATISTICS 
SHOW  A   GREAT  NEED   OF   MINISTERS   OF  TEE   GOSPEL. 

In  my  last  paper,  I  briefly  sketched  the  duty  devolved 
upon  us  to  maintain  the  worship  of  God  in  the  United 
States.  That  the  same  obligation  rests  upon  other  de- 
nominations, does  not  diminish  the  weight  of  obligation 
pressing  upon  us.  There  are  our  cities  fast  sinking  into 
heathenism,  to  whose  hundreds  of  thousands  of  perish- 
ing men  we  are  bound  to  carry  the  word  of  life.  There 
are  our  smaller  churches,  unable  to  support  a  pastor, 
which,  for  want  of  the  stated  worship  of  God  on  the 
Sabbath,  are  annually  diminishing,  and  will  soon  be 
numbered  with  the  things  that  were.  There  are  our 
small  villages,  containing  from  five  to  twenty  Baptist 
families,  too  weak,  as  they  consider  themselves,  to  be 
formed  into  a  church,  who,  almost  unknown  to  each  other, 
assume  no  distinctive  badge  of  Christianity,  merely  at- 
tending worship,  it  may  be,  with  other  denominations, 
without  being  able,  with  a  good  conscience,  to  unite 
with  them  in  church  fellowship.  How  are  we  to  main- 
tain the  worship  of  God  in  all  these  thousands  of 
places  ? 

The  work,  I  know,  is  attended  with  difficulty;  but 
if  it  can  be  accomplished,  the  results  will  be  glorious. 
Every  part  of  the  denomination  will  become  vital.  In- 
stead of  being  paralyzed  at  the  extremities,  the  extrem- 
ities will  give  evidence  of  the  intensest  life.  Even  our 
scattered  condition  has  incomparable  advantages,  if  we 
would  only  avail  ourselves  of  them.     They  that  were 


THE    INFLUENCE    OF    THE    GOSPEL.         207 

scattered  abroad,  went  everywhere  preaching  the  Word. 
In  every  settlement  of  the  West,  there  may  be  found 
the  nucleus  of  a  Baptist  church,  if  the  members  could 
be  induced  to  unite,  and  hold  forth  together  the  word 
of  life.  The  name  of  the  Saviour  would  be  honored  in 
thousands  of  villages  and  settlements  where  now  the 
Sabbath  is  almost  unheeded.  Sinners  by  multitudes 
would  be  converted  to  Christ,  and  the  principles  of  the 
gospel  would  from  the  first  be  interwoven  with  the 
whole  fabric  of  society.  The  Methodists  only  excepted, 
no  sect  of  Christians  enjoys  half  so  great  advantages  as 
we  for  bringing  this  whole  country  into  obedience  to 
Christ. 

Nor  is  it  to  be  forgotten  that  our  views  on  these  sub- 
jects are  peculiarly  favorable  to  every  form  of  aggressive 
Christianity.  Meetings  for  conference  and  prayer,  where 
every  believer  is  invited  to  express  his  religious  senti- 
ments, to  exhort  his  brethren,  and  to  warn  the  impeni- 
tent, have  always  been  considered  a  part  of  our  religious 
services  on  the  Sabbath  or  week  day  evening.  While 
we  respect  every  department  of  human  learning,  and 
believe  it  to  be  the  duty  of  the  minister  of  Christ  to  give 
attention  to  reading,  and  to  every  form  of  mental  cul- 
tivation, that  his  profiting  may  appear  unto  all,  we 
have  never  avowedly  dared  to  require  in  the  candidate 
for  the  ministry  any  other  qualifications  than  those 
which  the  Holy  Ghost  has  required.  We  generally  be- 
lieve that  God  designs  for  laborers  in  his  vineyard,  men 
of  every  variety  of  human  culture.  It  was  so  in  apos- 
tolic times,  and  we  believe  it  to  be  so  now.  The  Bap- 
tist, therefore,  welcomes  to  the  ministry  of  the  Word 
every  brother,  whatever  be  his  attainments,  who  to  fer- 


208  SPIKITUAL    GIFTS. 

vent  and  consistent  piety  adds  the  gift  of  speaking  in 
public,  to  the  edification  of  saints  and  the  awakening 
of  sinners.  We  have  established  no  barriers  of  human 
invention  to  restrict  the  number  of  ministers.  On  the 
contrary,  we  receive  joyfully  every  brother  on  whom  the 
Holy  Spirit  has  conferred  the  gift  of  teaching. 

Enjoying  these  advantages  for  extending  the  kingdom 
of  Christ,  it  is  important  to  inquire  whether  we  are  im- 
proving them.  Are  we  using  the  means  which  God  has 
given  us  to  subdue  our  country  to  the  Saviour,  or  are 
we  failing  in  this  duty,  and  coming  short  of  the  blessing 
which  has  been  so  richly  proffered  to  us  by  the  head  of 
the  church  ? 

The  instrumentality  which  God  has  appointed  for 
cultivating  the  worship  of  the  sanctuary,  is  the  ministry 
of  the  gospel.  We  are  assured,  in  the  most  solemn 
manner,  that  the  Holy  Spirit  confers  upon  his  churches 
the  gifts  which  qualify  men  for  this  office.  When  the 
Messiah  ascended  on  high  and  led  captivity  captive,  he 
gave  gifts  unto  men  ;  and  what  were  these  gifts,  the 
most  important  which  the  ascended  Messiah  could  be- 
stow ?  He  gave  some  apostles,  and  some  prophets,  and 
some  evangelists,  and  some  pastors,  and  teachers,  for 
the  perfecting  of  the  saints,  for  the  work  of  the  ministry, 
for  the  edifying  of  the  body  of  Christ.  This  was  the 
object  of  his  gifts.  When  they  are  not,  therefore,  en- 
joyed, the  churches  must  suffer  loss,  and  the  progress 
of  religion  be  arrested.  It  therefore  becomes  a  matter 
of  deep  interest  in  any  denomination,  to  ascertain 
whether  it  be  supplied  with  the  ministry  of  the  Word, 
and  other  means  for  conducting  public  worship. 

It  is  with  this  view  that  I  ask  attention  to  the  fol- 


STATISTICS    OF     THE     MINISTRY.  209 

lowing  statistics.  They  are  compiled  from  the  Amer- 
ican Baptist  Register,  for  1852,  the  latest  authority  on 
this  subject  with  which  I  am  acquainted.  The  figures 
may  not  perfectly  agree  with  our  present  condition,  but 
they  are  sufficiently  accurate  for  the  purpose  which  I 
have  in  view. 

From  this  authority,  which  I  believe  has  been  pre- 
pared with  great  care,  it  appears  that  we  had,  in  1852, 
9,584  churches,  averaging  81  members  in  each. 

"We  had  ordained  ministers  6,291,  which  deducted 
from  the  number  of  churches,  leaves  3,293  churches 
destitute  of  pastors. 

But  of  these  ordained  ministers,  we  find  that  about 
730  are  without  charge.  Of  these,  some  are  engaged  in 
supplying  destitute  churches,  but  the  greater  part  either 
do  not  preach,  or  else  merely  act  as  supplies  when  the 
stated  minister  is  absent  or  sick.  Besides  these,  there 
is  a  large  number  of  our  ordained  ministers  who  are  en- 
gaged as  teachers,  professors,  editors,  or  agents.  These 
are  not  enumerated  in  those  without  charge.  If  we 
therefore  deduct  730  as  without  charge  from  the  num- 
ber of  ordained  ministers,  we  have  4,023  as  the  number 
which  designates  the  deficiency  of  pastors  among  us. 
That  is,  out  of  9,584  churches,  there  are  4,023  without 
regular  pastors.  Nearly  one  half  of  our  churches  then, 
it  would  seem,  are  destitute  of  the  stated  means  of 
grace. 

A  deduction  from  this  statement  must,  however,  be 
made  on  account  of  licentiates.  This  is  the  natural 
source  of  supply  for  the  ministry.  In  former  times, 
these,  among  us,  were  far  more  numerous  than  the 
regular  pastors.     The  number  of  licentiates,  however, 


210  STATISTICS    OF 

given  in  the  Register,  is  1,146,  or  about  one  to  eight 
churches.  Is  it  not  strange  that  eight  of  our  churches, 
on  an  average,  should  furnish  but  one  licentiate  in  the 
ministry.  The  churches  in  Germany  furnish  a  much 
greater  number  of  licentiates  than  pastors,  and  these 
are  the  means  of  their  wonderful  increase.  If  we  sup- 
pose every  licentiate  to  be  the  regular  supply  of  a  church, 
which  is,  however,  very  far  from  the  fact,  we  still  have 
2,877  churches  without  the  regular  means  of  grace. 
That  is,  about  a  third  of  our  churches  are,  at  this  mo- 
ment, without  the  preaching  of  the  gospel. 

Nor  is  this  evil  by  any  means  diminishing.  From  the 
Register  we  learn  that  we  had — 

In  1792 — 1,000  churches,  and  1,264  ministers,  that 
is,  264  moie  ministers  than  churches. 

In  1812 — 2,433  churches,  and  1,792  ministers,  leav- 
ing a  deficiency  of  ministers  of  611. 

In  1832 — 5,322  churches,  and  3,647  ministers,  leav- 
ing a  deficiency  of  ministers  of  1,675. 

In  1852—9,584  churches,  and  7,393  ministers* leav- 
ing a  deficiency  of  ministers  of  2,191,  and  if  from  the 
number  of  ministers  we  deduct  those  without  charge, 
the  deficiency  will  be  2,889,  or  very  nearly  what  we 
have  stated  above. 

It  would  seem,  then,  that  in  1852,  there  were  about 
2,800  churches  in  the  United  States,  with  congregations 
expecting  from  us  the  word  of  life,  for  which  we  make 
no  provision.  It  would  also  seem  that  this  deficiency 
is  increasing  at  a  very  rapid  ratio.  In  1792  we  had  264 
more  ministers  than  churches,  and  in  1852  we  had  over 
2,800  more  churches  than  ministers,  including  all  our 
licentiates.  It  may  be  said  that  some  of  these  minis- 
*  This  includes  licentiates. 


THE     CHURCHES.  211 

ters  supply  three  or  four  churches.  Be  it  so.  It  alters 
not  the  case,  for  if  we  take  any  one  Sabbath  in  the 
year,  in  which  all  the  pastors  and  all  the  licentiates  are 
engaged  in  preaching,  there  would  still  remain  the 
same  number  of  churches  without  any  supply.  Or,  if 
we  took  into  the  account  those  without  charge,  and  all 
the  editors,  teachers,  and  agents,  of  every  class,  and 
supposed  every  one  of  them  to  supply  a  destitute  church, 
there  would  still  be  more  than  2,000  churches  without  a 
preacher  of  the  gospel. 

But  let  us  look  at  the  subject  from  another  point  of 
view.  Suppose  these  9,584  churches  all  supplied  with 
pastors.  The  average  duration  of  a  pastor's  life  is  not 
probably  more  than  twenty-five  years.  I  do  not  mean  that 
no  man  lives  more  than  twenty-five  years  after  he  enters 
the  ministry,  but  that  taking  into  account  sickness,  the 
leaving  the  ministry  for  other  occupations,  and  removals 
by  death,  I  presume  that  twenty-five  years  of  service  for 
each  individual,  is  a  large  average.  To  supply  these 
churches  then,  at  their  present  condition,  without  any 
hope  of  increase,  would  require  383  ministers  annually. 
But  if  we  hope  to  increase  by  the  multiplication  of 
churches,  and  by  cherishing  those  small  collections  of 
members  to  be  found  in  every  settlement  in  the  West, 
and  by  calling  in  the  thousands  of  heathen  swarming  in 
all  our  large  cities,  we  should  need,  certainly,  as  many 
more.  The  number  of  our  churches  in  1832  was  5,322, 
in  1852  it  was  9,552,  that  is,  our  increase  in  churches 
was  4,230.  To  supply  this  demand,  we  should  then 
require  211  ministers  annually.  This  number  added  to 
383,  equals  594,  or  the  number  demanded  at  our  present 
rate  of  increase.     About  600  ministers,  as  an  annual 


212  COUESE     TO    BE     PURSUED 

supply,  is  no  more  than  would  be  required  to  place  us 
in  a  condition  to  occupy  the  field  which  God,  in  his 
providence  has  placed  before  us  ?  After  every  deduc- 
tion has  been  made,  with  2,800  destitute  churches,  and 
an  annual  demand  for  600  ministers,  and  this  deficiency 
rapidly  increasing,  what  are  the  prospects  before  us  ? 
It  is  for  us  who  are  now  living,  looking  back  upon  the  past, 
and  forward  into  the  future,  to  answer  this  question. 


XXXV. 

IN  OUR  PRESENT  CONDITION  WHAT  IS  TO  BE  DONE  ?  CAN  THEOLOGICAL  SEM- 
INARIES AND  COLLEGES  SUPPLY  OUR  NEED? — THE  ANSWER  GIVEN  BY 
STATISTICS. — WE  NEED  A  GREAT  NUMBER  OF  MINISTERS,  AND  WE  NEED 
THAT  EVERY   MINISTER  BE   MADE   AS   EFFICIENT   AS  POSSIBLE. 

I  think  that  no  Baptist  can  have  reflected  on  the 
facts  stated  in  my  last  number,  without  grave  concern. 
If  the  course  which  we  are  pursuing  must  soon  arrest 
our  progress,  and  end  in  fatal  decline,  it  becomes  us  to 
look  at  the  whole  matter  sofeerly,  resolutely,  and  cour- 
ageously ;  and,  in  the  fear  of  God,  to  adopt  such  meas- 
ures as  may  lead  to  a  change  for  the  better. 

It  may  possibly  be  objected  that  the  statistics  which 
I  have  used  are  incorrect.  Of  the  value  of  this  ob- 
jection, I  have  not  the  means  of  forming  an  opinion. 
I  know  not  why  their  truth  should  be  suspected.  They 
were  collected  with  great  care,  and  on  the  most  re- 
sponsible authority ;  and  they  have  been  for  several 
years  before  the  public.  It  therefore  becomes  him  who 
objects  to  their  results,  to  show  their  inaccuracy.  But 
let  anv  one  make  all  the  deductions  which  he  would 


UNDER     PRESENT     CIRCUMSTANCES.         213 

consider  reasonable,  and  I  do  not  believe  that  it  would 
be  possible  for  him  to  modify,  in  any  important  respect, 
the  conclusions  at  which  I  have  arrived  ;  namely,  that 
we  are  in  danger  of  coming  short  of  our  destiny,  and  of 
failing  utterly  to  accomplish  the  work  which  God  has 
mercifully  set  before  us,  in  consequence  of  a  fearful 
deficiency  of  ministers  of  the  gospel. 

Again,  it  may  be  said  that  we  are  in  this  respect  no 
more  culpable  than  other  denominations.  I  very  much 
doubt  it.  There  is  no  other  denomination  that  has 
within  itself  the  same  elements  of  increase  as  the  Bap- 
tists, except  the  Methodists  ;  and  they  are  better  sup- 
plied with  ministers  than  we.  But  suppose  it  to  be  the 
fact  that  we  are  in  the  same  case  as  others,  does  this 
render  our  case  at  all  the  better  ?  If  we,  by  adopting 
their  practices,  at  variance  with  our  own  principles,  are 
suffering  as  badly  as  they,  does  this  render  our  case  the 
more  hopeful  ? 

But  a  thoughtful  man  will  naturally  ask,  If  such  be 
the  case,  what  is  to  be  done  ?  "When  this  question  is 
asked,  nine  out  of  ten  persons  who  hear  it  will  spon- 
taneously reply,  We  must  look  to  our  colleges  and 
theological  seminaries.  These  are  the  fountains  from 
which  our  ministry  are  to  issue,  and  it  is  by  their  aid 
that  this  deficiency  is  to  be  supplied.  Our  agents  have 
repeated  this  in  our  ears  so  often,  that  we  believe  it 
almost  as  we  do  an  axiom,  without  examination  and 
without  question.  Let  us  then  turn  again  to  the 
American  Baptist  Register,  and  see  what  aid  we  have 
received,  or  are  likely  to  receive,  from  this  quarter. 

On  page  450  of  the  American  Baptist  Register,  is  a 
table  exhibiting  the   statistics  of   all  our  theological 


214         THEOLOGICAL     STUDENTS    TOO    FEW 

seminaries  and  colleges.  Since  the  year  1820,  we  have 
estahlished  ten  theological  seminaries.  These,  in  the 
year  1852,  contained  105  students,  and  24  professors. 
Supposing  the  course  of  study  in  each  to  he  three  years, 
the  annual  supply  from  this  source  would  he  exactly 
thirty-five.  If  we  deduct  from  this  number  those 
who  are  needed  for  foreign  missions,  those  who  be- 
come professors,  teachers,  editors,  and  agents — what 
is  left  for  the  supply  of  the  ministry  at  home  ?  Our 
annual  demand  for  the  supply  of  the  ministry  we  have 
estimated  at  about  600.  From  our  seminaries  we  may 
expect,  at  most,  twenty-five  or  thirty,  or  about  one  to 
each  professor.  The  seminary  at  Newton,  Massachu- 
setts, is  better  endowed  than  any  other  which  we  have 
established.  It  possesses  spacious  grounds  and  ex- 
tensive buildings,  a  fund  of  $100,000  was  lately  raised 
for  its  support,  and  it  besides  receives  large  aid  from 
the  Education  Society.  Its  number  of  graduates  up 
to  1852,  is  set  down  at  201.  It  had  been  in  existence 
then  twenty-seven  years.  Its  average  number  of  grad- 
uates per  annum  has  been  about  seven  and  a  half,  or 
not  quite  two  to  a  professor.  The  whole  number  of 
those  who  had  studied  there,  whether  pursuing  the 
complete  course  or  not,  is  300.  The  annual  average  of 
these  is  a  fraction  over  eleven.  These  facts  are  suf- 
ficient to  exhibit  the  amount  of  supply  wdiich  the  min- 
istry may  expect  from  this  source. 

On  the  same  page  are  the  statistics  of  colleges.  Of 
these  we  have  established  twenty-two.  In  them,  in  the 
year  1852,  there  were  preparing  for  the  Baptist  minis- 
try three  hundred  and  twelve.  Supposing  a  college 
course  to  be  four  years,  the  annual  supply  from  this 


TO     SUPPLY    OUK    WANTS.  215 

source  would  be  seventy-eight.  It  is  well  known, 
however,  that  a  considerable  proportion  of  those  prepar- 
ing for  the  ministry  in  college  never  enter  it.  On  the 
other  hand,  a  considerable  number  of  Baptist  students 
are  found  in  other  than  Baptist  colleges.  It  is,  however, 
to  be  observed  that  almost  all  who  at  present  attend  our 
theological  seminaries,  are  graduates  of  colleges.  We 
can  not,  therefore,  in  estimating  our  supply,  add  the 
students  at  college  to  those  at  the  seminaries.  It  is 
difficult  to  determine  the  number  of  candidates  for  the 
ministry,  who  annually  come  from  our  colleges  and 
theological  seminaries.  Probably  they  do  not  exceed 
ninety  or  one  hundred,  and  from  this  number  must  be 
deducted  those  who  become  professors,  teachers,  editors, 
agents,  foreign  missionaries,  and  those  who  relinquish 
their  intention  of  entering  the  ministry.  Making  the 
most  liberal  calculation,  it  is  manifestly  absurd  to  rely 
upon  any  such  means  as  these  to  supply  our  annual 
demand.  Our  present  condition  may  be  in  a  great 
measure  owing  to  a  too  great  reliance  upon  these  sources 
for  the  supply  of  our  necessities. 

Since,  then,  the  means  which  we  have  adopted  have 
manifestly  failed,  shall  we  despair  ?  Can  no  other 
means  be  employed  ?  Are  there  no  encouragements 
left  us,  or  have  we  sought  for  them  in  a  wrong  direc- 
tion ?  Let  us  look  again.  We  are  men  and  Christians, 
does  the  gospel  of  Jesus  Christ  teach  us  nothing  upon 
this  subject  ?  Let  us  then  look  upon  our  condition  in 
the  light  which  comes  from  the  Holy  Oracle,  and  see 
whether  we  can  discover  a  more  excellent  way. 

What  then  is  the  object  which  is  set  before  us  as 
disciples  of  Christ  ?     Is  it  any  thing  less  than  to  sub- 


216  MEANS    FOE    INCREASING     THE 

due  the  whole  world  to  God  ?  "  Go  ye  into  all  the 
world  and  preach  the  gospel  to  every  creature."  Is  there 
a  creature  of  God  on  earth  to  whom  we  are  not  bound 
to  send  this  salvation  ?  But  if  we  confine  ourselves  to 
our  own  country,  what  is  the  object  set  before  us  as 
Christian  citizens  of  the  United  States  ?  Is  it  simply 
to  build  for  ourselves,  in  wealthy  places,  expensive 
houses  of  worship,  and  surround  our  services  with  the 
means  of  gratifying  the  senses,  and  then  sit  down  and 
enjoy  an  intellectual  effort,  sanctified  by  a  tincture  of 
religion  ?  Oh,  no  !  Christ  has  set  before  the  whole  of 
us  an  infinitely  higher  object  for  which  to  live.  It  is  to 
subdue  this  whole  nation  to  himself.  This  is  the  work 
which  he  has  set  before  his  church,  and  before  every 
part  of  it.  We,  as  a  part  of  his  church,  are  bound  to 
consecrate  our  whole  energies  to  this  work,  and  to  leave 
no  effort  unexpended  until  it  is  clone  thoroughly.  This 
is  the  duty  of  every  portion  of  the  Lord's  host. 

But  is  this  a  work  to  which  we  are  competent  ?  Can 
we  with  a  united  effort,  suppose  we  were  to  put  it  forth 
to  the  full,  convert  a  single  soul  ?  We  all  know  that 
this  is  impossible.  Are  we  capable  of  devising,  by  our 
own  wisdom,  the  best  means  for  effecting  this  work  ? 
Every  Christian  soul  will  instantly,  and  with  em- 
phasis, answer,  No.  Hath  not  God  made  foolish  the 
wisdom  of  this  world  ?  God  makes  use  of  what  the 
world  calls  folly  to  confound  the  wise.  The  work  itself, 
and  all  the  means  for  accomplishing  it,  belong  to  God. 
We  must  work  upon  his  plan  if  wc  ever  anticipate  suc- 
cess. The  more  humbly  we  look  to  him  for  direction, 
eschewing  our  own  wisdom  and  relying  on  his  omnisci- 
ence, the  greater  must  be  the  certainty  of  our  triumph. 


SUPPLY     OF     MINISTERS.  217 

Indeed,  under  any  other  conditions,  we  must  be  con- 
demned to  palpable  and  disgraceful  failure. 

Now,  so  far  as  this  subject  is  concerned,  there  are 
two  necessities  which  press  with  great  severity  upon  us. 
In  order  to  carry  forward  the  work  which  the  Master 
has  set  before  us,  we  need  in  the  first  place  a  great 
number  of  ministers  of  Jesus  Christ ;  and,  in  the  second 
place,  we  need  to  increase  to  the  utmost  the  efficiency 
of  every  minister  ;  for  the  work  is  vast,  and  requires  the 
best  use  of  all  the  talent  which  the  Master  has  called  to 
the  service.  I  ask  my  brethren  to  consider  these  two 
points  separately.  It  seems  to  me  that  they  have  been 
unfortunately  confounded  in  most  of  our  discussions  of 
this  subject,  and  that  hence  has  arisen  great  confusion 
in  our  counsels. 

In  the  first  place,  then,  we  need  a  vastly  greater  num- 
ber of  ministers  of  the  gospel. 

But  how,  let  me  ask,  are  ministers  of  the  gospel 
created  such  ?  I  ask  this  question,  not  in  the  light  of 
worldly  wisdom,  but  as  a  disciple  of  Christ  and  a  be- 
liever in  the  New  Testament.  Under  the  old  dispensa- 
tion, God  did  not  leave  the  selection  of  those  who  waited 
upon  the  altar  to  man.  "  No  man  taketh  this  honor 
upon  himself,  but  he  that  was  called  of  God,  as  was 
Aaron."  Under  the  new  dispensation  the  same  princi- 
ple was  adopted.  God  chooses  to  select  his  own  agents 
for  carrying  on  his  work.  Every  Christian  knows  that 
there  are  peculiar  moral  and  intellectual  gifts  which 
alone  can  qualify  a  man  to  be  a  successful  minister  of 
Christ.  But  can  we  bestow  these  gifts  ?  Will  human 
knowledge  or  human  training  confer  them  ?  Will  Latin, 
or  Greek,  or  mathematics  create  a  love  for  souls,  or 

10 


218       NEED  OF  EARNEST  PRAYER 

touch  the  lips  even  of  a  pious  man  with  that  burning 
eloquence  which  rivets  the  attention,  arouses  the  con- 
science, and  carries  the  naked  truth  directly  to  the 
heart,  mighty  through  God  to  cast  down  every  strong 
hold,  and  bring  the  man  to  obedience  to  Christ  ?  I 
need  not  suggest  the  answer  to  these  questions  ;  it  is 
made  already  by  every  disciple  of  Christ. 

But  for  this  necessity  a  provision  is  made  in  the  plan 
of  man's  salvation.  As  I  have  said  before,  we  are 
assured  that  when  our  blessed  Lord  ascended  on  high, 
he  received  gifts  lor  men,  and  that  among  these  gifts 
were  evangelists,  pastors,  and  teachers.  It  is  Jesus 
Christ  who,  by  the  effusion  of  his  Spirit  in  special  be- 
stowment  and  measure,  appoints  those  whom  he  calls 
to  his  service.  He  does  the  work  which  we  can  not  do. 
From  him  these  gifts  are  derived,  and  by  him  are  they 
maintained  in  the  churches. 

But  have  we  nothing  to  do  in  this  matter  ?  I  answer, 
we  have  much  to  do.  Our  Lord  himself  has  told  us 
what  it  is.  These  gifts  are  bestowed  in  answer  to 
prayer.  The  harvest  is  great,  the  laborers  are  few; 
pray  ye  therefore  to  the  Lord  of  the  harvest,  that  he 
will  send  forth  laborers  into  his  harvest.  If,  in  earnest 
prayer,  we  look  up  to  him  for  those  gifts  which  he  has 
received  for  us,  he  will  assuredly  bestow  them  abund- 
antly. Such  seems  to  me  to  be  the  plan  of  the  Master 
for  the  supply  of  the  ministry.    Can  we  devise  a  better  ? 


TO    OBTAIN     SPIRITUAL    GIFTS.  219 

XXXVI. 

THE  GIFTS  WHICH  CHRIST,  ON  HIS  ASCENSION,  RECEIVED  FOR  HIS  CHURCH. 
—THESE  GIFTS  BESTOWED  IN  ANSWER  TO  PRATER. — WHAT  IS  EF- 
FECTUAL  PRAYER. 

I  can  readily  anticipate  the  objections  that  will  be 
made  to  the  doctrine  of  the  last  number.  Some  will 
say  that  it  is  all  theoretical,  and  that  we  want  some- 
thing practical.  Others  will  style  it  fanaticism,  or 
mysticism,  and  accuse  me  of  vague  and  dreamy  prosing. 

There  are,  however,  others  who  will  understand  me, 
the  men  who  believe  that  there  is  a  Holy  Ghost,  who 
have  felt  his  power,  who  know  what  is  meant  by  the 
prayer  of  faith,  and  who  receive  with  childlike  sim- 
plicity whatever  the  Master  has  said.  The  eye  of  faith 
can  discover  things  invisible  to  the  wisdom  of  this 
world.  In  this,  however,  there  is  nothing  extraor- 
dinary. Each  party  looks  upon  the  subject  from  its 
own  point  of  view,  and  these  points  of  view  are  exceed- 
ingly dissimilar.  Revelation  has  made  known  to  us 
the  reason  of  this  divergence  in  the  simple  announce- 
ment, "  The  natural  man  receiveth  not  the  things  of 
the  Spirit  of  Grod,  for  they  are  foolishness  unto  him, 
neither  can  he  know  them,  because  they  are  spiritually 
discerned  ;  but  he  that  is  spiritual  judgeth  all  things, 
yet  he  himself  is  judged  (discerned,  comprehended,)  of 
no  man." 

Taking  then  the  simple  teaching  of  Christ  and  his 
apostles,  we  learn  that  Christ  received  at  his  ascension 
gifts  for  the  ministry,  which  he  is  ready  to  bestow  upon 
his  body,  the  church,  and  that  he  will  bestow  them  in 
answer  to  prayer  to  the  Lord  of  the  harvest.     Such  is 


220  BLESSINGS    OF     THE     GOSPEL 

the  divine  method  for  proclaiming  through  the  world 
the  message  of  salvation,  and  thus  is  the  church  to  be 
furnished  with  a  ministry. 

Let  us  pause  for  a  while  and  attempt  to  develop  the 
idea. 

It  is  said  by  the  apostle  Paul  that  the  ascended 
Messiah  received  the  gifts  of  evangelists,  pastors,  and 
teachers,  for  the  perfecting  of  the  saints,  for  the  work 
of  the  ministry,  for  the  edifying  of  the  body  of  Christ. 
Now  it  is  manifest  that  the  work  of  the  ministry  is  a 
universal  work.  It  is  to  be  carried  on  wherever  there 
is  a  creature  to  whom  the  gospel  can  be  preached. 
Wherever  there  is  a  sinner  to  be  saved,  there  is  a 
demand  for  the  ministration  of  the  Word.  Again, 
these  gifts  were  for  the  edification  of  the  body  of 
Christ.  I  ask,  Were  they  for  the  edification  of  the 
whole,  or  of  a  part  of  this  body  ?  Would  food  be  for 
the  nourishment  of  the  body  which  supported  only  a 
hand  or  foot,  or  the  head  or  the  heart  ?  Instead  of 
symmetrically  nourishing  the  whole  body,  would  such 
food  create  any  thing  but  monstrosity  ?  So  when  Christ 
received  these  gifts  for  his  body,  was  it  not  for  the 
whole  body,  to  its  remotest  extremities,  for  ev^ry  mus- 
cle and  sinew,  for  every  artery  and  nerve,  so  that  the 
most  insignificant  portion  of  his  body  might  receive, 
equally  with  all  the  rest,  the  benefit  of  his  completed 
mediatorial  work  ? 

The  application  of  this  truth  to  our  present  purpose 
is  self-evident.  Did  Christ  receive  the  gifts  of  evangel- 
ists, pastors,  and  teachers  only  for  great  cities,  for  me- 
tropolitan temples,  where  the  rich,  and  the  mighty,  and 
the  learned  most  do  congregate  ?     Has  he  who  is  now 


DESIGNED     FOR     ALL.  221 

seated  on  the  mediatorial  throne,  forgotten  the  poor  to 
whom,  in  the  days  of  his  humiliation,  he  preached  the 
gospel,  and  with  whom  in  his  houseless  wanderings  he 
most  associated  ?  Is  Jesus  Christ  the  same  yester- 
day, and  to-day,  and  forever,  or  has  he,  once  the  friend 
of  the  friendless,  now  chosen  new  associates  ?  No, 
brethren,  the  Messiah  is  not  changed.  He  has  as  rich 
gifts  in  store  for  the  hamlet  in  the  wilderness,  for  the 
few  disciples,  the  twos  and  threes  who  meet  in  his 
name  unnoticed  and  unknown,  in  the  log-cabin,  the 
school-house,  or  the  barn,  as  for  those  who  sit  before 
him  under  Gothic  arches,  and  are  lulled  to  moral  for- 
getfulness  by  the  music  of  Kossini  or  Beethoven. 

Again,  these  gifts  are  bestowed  upon  the  body  of  Christ 
in  answer  to  prayer.    "Pray  ye  the  Lord  of  the  harvest." 

But  what  do  we  mean  by  prayer  ?  Is  it  merely  the 
form  of  words  in  which  the  heart  has  no  share  ?  Is  it 
any  thing  else  than  the  earnest  outpouring  of  a  deeply 
affected  spirit  ?  Do  we  ever  pray  in  truth,  unless  the 
object  for  which  we  supplicate  exerts  an  absolutely  con- 
trolling power  over  every  opjwsing  desire  ?  Suppose  a 
man  pray  long  and  much,  and  even  tearfully  for  holi- 
ness, while  his  love  of  holiness  is  not  sufficient  to  con- 
trol his  avarice,  or  vindictiveness,  or  any  other  evil 
passion,  can  this  be  prayer  in  the  sight  of  God  ?  "If 
I  regard  iniquity  in  my  heart,  the  Lord  will  not  hear 
me."  Suppose  that  some  object,  innocent  in  itself,  has 
become  an  idol,  and  has  assumed  the  chief  place  in  our 
affections,  and  we  pray  for  holiness,  but  can  not  give 
up  our  idol,  though  we  know  that  idolatry  and  holiness 
are  incompatible  with  each  other,  can  our  prayer  be 
"  offered  up  with  much  incense  ?"     And  thus,  if  we 


222  IMPORTANCE     OF     CONSISTENCY 

pray  for  any  blessing,  we  must  surrender  every  thing 
incompatible  with  it,  and  do  every  thing  that  the  earn- 
est desire  for  such  a  blessing  would  indicate.  This  is 
the  only  condition  on  which  the  answer  to  our  prayers 
is  promised.  "If  ye  abide  in  me  and  my  ivords  abide 
in  you,  ye  shall  ask  what  ye  will,  and  it  shall  be  done 
unto  you."  And  yet  more,  if  we  pray  in  the  spirit,  we 
shall  not  restrict  the  Most  High  in  the  manner  of  his 
answer,  believing  that  he  knows,  far  better  than  we, 
what  will  best  gratify  our  holiest  desires  and  glorify  his 
own  name. 

Now  let  us  apply  these  remarks,  to  which  I  am  sure 
every  Christian  heart  responds,  to  our  present  case.  I 
suppose  that  we  all  believe  that  God  has  placed  us 
here  to  subdue  this  country  to  himself,  that  this  is 
our  calling  above  and  beyond  all  others,  and  that  we 
must  give  account  unto  God  for  the  manner  in  which 
we  discharge  this  trust,  and  occupy  the  talent  com- 
mitted unto  us.  Suppose  this  to  be,  as  it  ought  to  be, 
the  sentiment  that  controlled  all  the  departments  of 
practical  life,  and  which  more  than  any  other  occupied 
our  most  earnest  thoughts.  Were  this  the  fact,  could 
we  live  as  we  do  ?  Could  we  enter  with  those  who 
know  not  God  upon  the  eager  pursuit  of  wealth  ? 
Could  we  be  found  among  the  votaries  of  almost  every 
form  of  sensual  pleasure  ?  Would  not  this  controlling 
object  modify  and  chasten  every  desire,  and  render  the 
things  which  earthly  men  strive  after  distasteful  to  our 
souls  ?  Would  it  not  entirely  reform  the  maxims  which 
govern  us  in  the  expenditure  of  wealth  ?  Could  we  vie 
with  earthly  men  in  luxurious  display,  while  the  prog- 
ress of  the  gospel  is  everywhere  impeded  for  want  of 


IN    PRAYER.  223 

the  wealth  which  we  squander  in  that  frivolous  ex- 
travagance which  is  leading  men  hy  multitudes  to 
destruction  ?  Can  we  pray  that  the  kingdom  of  G-ocl 
may  come,  while  we  stand  directly  in  the  way  of  its 
progress  ?  Can  we  supplicate  for  the  increase  of  holi 
ness  on  earth,  while  we  love  our  idols  better  than 
holiness  ?  Can  we  ask  men  to  come  out  from  the 
world,  while  we  ourselves  are  immersed  in  worldliness  ? 
Can  we  invite  men  to  deny  themselves  and  take  up  the 
cross,  while  we  live  in  luxury,  and  touch  not  the  cross 
with  one  of  our  fingers  ? 

Brethren,  it  is  a  more  solemn  thing  to  pray  than  we 
are  commonly  aware  of.  If  we  really  pray  for  the  ex- 
tension of  Christ's  kingdom,  we  must  live  like  men  who 
make  the  extension  of  that  kingdom  the  great  business 
of  our  lives.  This  will  require  the  sacrifice  of  many  an 
idol.  It  will  cost  many  a  self-denial,  and  will  expose 
us  to  many  a  scoff  and  reproach.  But  will  not  the  ob- 
ject be  worth  the  sacrifice  ?  Is  there  not  a  crown  of 
righteousness  in  reserve  for  those  who  fight  this  good 
fight  ?  If  the  Saviour  gave  himself  for  eveiy  one  of 
us,  is  it  much  for  every  one  of  us  to  give  up  himself  to 
Christ  ?  If  we  pray,  Thy  kingdom  come,  can  we  do 
less  than  five  so  that  the  kingdom  of  God  may  come  ? 

Were  this  accomplished,  were  any  denomination  of 
Christians,  nay,  were  a  single  church  thus  to  arise  from 
the  dust  and  put  on  its  beautiful  garments,  how  vast 
would  be  its  moral  power.  Every  disciple  would  be  a 
witness  for  Christ.  The  gifts  whereby  the  body  of 
Christ  is  perfected  and  the  work  of  the  ministry  ac- 
complished, would  be  poured  out  abundantly.  Saints — 
now  buried  under  houses,  and  lands,  and  stocks,  and  mer- 


224  FRUITS    TO    BE    EXPECTED 

chandise,  and  aspirations  for  political  office,  and  leader- 
ship in  fashion — would  arise  as  if  from  the  dead,  and 
Christ  would  give  them  life.  They  would  look  back 
with  shame  at  the  hole  of  the  pit  from  which  they 
had  been  digged,  and  henceforth  resolve  to  know  noth- 
ing but  Jesus  Christ  and  him  crucified.  Among  these, 
how  many  would  be  found  endowed  with  gifts  which 
neither  they  nor  their  brethren  supposed  them  to  pos- 
sess. The  talent  unrolled  from  the  napkin  would  shine 
with  the  splendor  of  burnished  gold.  Evangelists,  pas- 
tors, and  teachers,  would  spring  up  among  our  lawyers, 
physicians,  merchants,  manufacturers,  and  mechanics. 
Each  church  would  number  its  chosen  disciples,  who, 
on  the  Sabbath,  would  be  carrying  the  message  of  sal- 
vation to  the  perishing  ;  while,  on  the  other  days  of  the 
week,  they  would  exemplify  to  the  world  the  life  of  him 
whose  affections  are  set  on  things  above,  where  Christ 
dwelleth.  Were  all  our  churches  such  churches  as 
these,  the  world  would  know  something  of  the  moral 
power  which  belongs  to  the  gospel  of  Jesus  Christ. 
Were  the  churches  of  our  denomination  such  as  these, 
in  a  single  generation  this  nation  would  be  the  people 
of  the  Most  High.  Holiness  to  the  Lord  would  be  writ- 
ten upon  our  legislative  halls,  our  executive  chambers, 
our  courts  of  justice,  our  marts  of  trade,  and  our  coun- 
try would  be  the  first  on  earth  to  welcome  the  coming 
of  the  Son  of  God. 

I  need  hardly  add  that  if  we  thus  live,  and  thus  pray 
for  the  bestowment  of  ministerial  gifts,  we  shall  thank- 
fully receive  them  in  any  form  in  which  they  may  be 
presented  to  us.  Whether  they  come  to  us  adorned 
with  classical  culture,  or  rich  in  the  blessed  gift  of  nat- 


FROM     EARNEST     SUPPLICATION.  225 

ural  common  sense  ;  whether  in  the  young  disciple,  or 
in  the  mature  Christian  ;  whether  associated  with  secu- 
lar avocations,  or  under  circumstances  which  enable 
men  to  devote  themselves  wholly  to  the  work  of  the 
Lord,  we  shall  welcome  them  all  with  hearty  good  will 
as  laborers  in  the  vineyard  of  the  Lord.  We  should 
not  hedge  about  the  vineyard,  and  admit  no  one  to 
labor  within  it  unless  he  entered  by  the  narrow  wicket- 
gate  which  we  had  set  up.  Much  less  should  we,  either 
directly  or  indirectly,  create  the  impression  that  no  man 
was  competent  to  teach  men  the  way  of  salvation,  un- 
less he  had  spent  several  of  the  best  years  of  his  life  in 
the  study  of  heathen  poets  imbued  with  the  licentious- 
ness which  Paul  depicts  in  his  Epistle  to  the  Komans. 
While,  under  these  circumstances,  we  should  put  all 
due  honor  on  every  form  of  valuable  human  learning, 
and  give  to  every  minister  all  the  human  means  in  our 
power  to  make  his  profiting  appear  unto  all,  we  should 
not  dare  to  limit  the  Holy  One  of  Israel,  or  place  any 
culture  which  we  could  furnish  in  comparison  for  a  mo- 
ment with  the  gifts  of  the  Spirit  of  God. 

I  ask  my  Christian  brethren  wmether,  in  such  a  re- 
ligious state  of  the  churches  as  this,  there  would  be  any 
want  of  ministers  ?  Would  not  every  church  be  able 
to  furnish  the  public  worship  of  God  to  all  the  moral 
waste  which  surrounded  it  ?  Is  not  this  the  plan  which 
the  Saviour  himself  has  marked  out  for  us  ?  Are  any 
of  the  means  which  we  now  employ  likely  to  accomplish 
the  object  ?  Is  it  probable  that  we  can  improve  upon 
the  plan  of  the  Master,  or  can  we  expect  His  blessing 
in  doing  His  work,  unless  we  do  it  after  the  example 
which  he  has  left  us  ? 

10* 


226  DUTY    OF    BAPTISTS 

XXXVII. 

DUTY  OF  BAPTISTS  IN  NEW  SETTLEMENTS  WHERE  THEIR  NUMBER  IS  SMALL 
TO  KNOW  EACH  OTHER,  MEET  TOGETHER  FOR  WORSHIP,  ORGANIZE 
SABBATH-SCHOOLS,  AND  SEEK  OUT  FOR  GIFTS  FOR  THE  MINISTRY  AMONG 
THEMSELVES. 

In  my  last  number  I  endeavored  to  present  the  mode 
for  increasing  the  ministry  which  the  Lord  has  ap- 
pointed. I  ask,  Have  I  not  presented  it  truly  ?  Has 
not  Christ  assured  us  that  he  has  received  these  gifts, 
and  when  they  are  needed,  has  he  not  directed  us  to 
pray  for  them  ?  If  this  is  his  appointment,  can  our 
wants  be  supplied  in  any  other  way  ?  Men  may  call 
this  fanaticism  and  mysticism,  but  so  they  frequently 
call  the  doctrines  of  regeneration  and  the  influences  of 
the  Holy  Spirit.  We  know  these,  nevertheless,  to  be 
realities.  Is  not  one  part  of  Christ's  teaching  a  reality 
as  much  as  the  other  ? 

But  it  may  be  desirable  for  us  to  consider  this  sub- 
ject more  in  detail,  and  show  how  these  truths  should 
guide  us  in  particular  instances. 

I  will  commence  with  those  cases  in  which  a  few 
Baptist  families  only  are  found  in  a  village  or  settle- 
ment at  the  West,  or  in  any  part  of  our  country.  In- 
stances of  this  kind  are  innumerable.  There  may  be 
churches  of  other  denominations  in  the  vicinity,  or  the 
whole  locality  may  be  destitute  of  any  public  religious 
service.  We  ask,  What  is  the  duty  of  these  few  scat- 
tered Baptist  professors  of  the  name  of  Jesus  ? 

In  answering  this  question,  I  suppose  it  is  hardly 
necessary  to  state,  that  neither  time  nor  situation 
chafes  the  relations  which  exist  between  the  believer 


IX    NEW    SETTLEMENTS, 


09" 


and  his  Saviour.  The  commands  of  Christ  are  as  oblig- 
atory in  the  West  as  in  the  East,  in  the  country  as  in 
the  city,  in  the  new  territory  as  in  the  old  settlement. 
His  command  to  us  all  is  to  preach  the  gospel  to 
every  creature,  to  let  our  light  shine  before  men,  to  hold 
forth  the  word  of  life,  and  to  forsake  not  the  assembling 
of  ourselves  together.  The  more  dense  the  surrounding 
darkness,  the  brighter  should  our  light  shine.  The 
greater  the  dearth  of  the  word  of  life,  the  more  imper- 
ative the  obligation  resting  upon  us  to  make  known  to 
men  the  message  of  salvation.  We  must  do  this  indi- 
vidually, but  in  order  to  do  it  more  effectually,  we  must 
do  it  together.  We  must  worship  God  by  entering 
into  our  closets  ;  but  in  order  to  reap  all  the  benefits 
Avhich  Christ  has  promised,  the  various  twos  and  threes 
scattered  abroad  must  meet  together  in  his  name,  and 
he  has  assured  us  that  there  he  is  present  in  the  midst 
of  them. 

1.  In  the  first  place,  to  such  brethren,  who,  in  the 
providence  of  God,  are  thus  scattered  abroad,  I  would 
say,  inquire  for  and  know  each  other.  A  little  inquiry 
will  generally  suffice  for  this  purpose.  When  every 
one  knows  his  neighbor,  where  he  comes  from,  and  who 
are  his  connections,  and  what  his  occupation,  the 
religious  associations  of  each  may,  without  difficulty, 
be  discovered.  When  Mr.  Thomas,  who  preceded  Dr. 
Carey  in  India,  had  been  for  some  time  in  Calcutta, 
inquiring  in  vain  for  a  Christian  brother,  he  inserted  an 
advertisement  in  the  newspaper,  requesting  that  if  there 
were  such  a  one  there,  of  any  denomination,  he  would 
make  himself  known.  We  should  have  no  such  diffi- 
culty here  in  ascertaining  the  existence  of  our  brethren, 


228  MEETINGS    FOR    WORSHIP. 

It  frequently  happens  that  a  missionary,  in  a  day  or 
two,  will  find  out  eight  or  ten  Baptist  professors  in  a 
settlement  who  had  been  before  unknown  as  such  to 
each  other.  But  what  can  be  done  by  a  missionary 
stranger,  may  be  done  by  any  one  who  will  take  the 
trouble  to  do  it.  Let  any  brother,  who  may  chance  to 
read  these  lines,  at  once  undertake  this  labor  of  love. 
Or,  if  no  brother  will  undertake  it,  let  some  Phebe,  who 
"  has  been  a  succorer  of  many,"  become  a  "  servant  of 
the  church"  in  this  important  matter.  This  is  the 
incipient  step.  Until  this  be  done,  nothing  can  be 
accomplished,  and  in  a  multitude  of  cases,  it  will  reveal 
the  important  fact,  that  each  brother  and  sister  is  sur- 
rounded by  brethren  and  sisters,  fellow-helpers  in  the 
Lord,  of  whose  religious  profession  he  had  thus  far  been 
profoundly  ignorant. 

2.  In  the  second  place,  I  would  most  earnestly  urge 
these  brethren  and  sisters  to  establish  a  meeting  for  the 
worship  of  God.  Begin  on  a  week  day  evening.  Meet 
and  read  the  Scriptures,  and  unite  with  each  other  in 
prayer  and  conference.  Call  in  your  neighbors.  Tell 
them  of  the  love  of  Christ.  Confess  your  fault  in  not 
having  done  your  duty  to  each  other  before.  Confess 
Christ  before  all  men,  and  pray  for  the  effusion  of  the 
Holy  Spirit  upon  your  neighbors,  your  friends,  and  your 
families.  Do  not  ask,  Where  shall  wTe  meet  ?  Where 
is  the  Christian  who  would  not  willingly  open  his  house 
for  such  a  service  ?  The  first  meeting  of  Christians 
after  the  resurrection  was  in  a  private  house  ;  and  it  is 
in  private  houses  that  many  of  our  most  flourishing 
churches  have  been  planted.  Make  sacrifices  to  attend 
this  meeting.     Business  may  press,  cares  may  multiply, 


MUTUAL     SPIRITUAL    CARE.  229 

inconveniences  may  thicken;  but  if  Jesus  has  promised 
to  be  there,  should  any  worldly  business  keep  you  away 
from  meeting  him  ?  This  life  consisteth  not  in  the 
abundance  of  the  things  which  we  possess.  Is  any 
earthly  possession  to  be  compared  with  Christ  in  us  the 
hope  of  glory  ? 

Having  done  this,  the  next  step  will  be  easy.  Collect 
the  children  around  you  into  the  Sabbath-school.  There 
instruct  them  in  the  knowledge  of  God,  and  in  rever- 
ence for  his  holy  day.  Bring  them  up  in  the  nurture 
and  admonition  of  the  Lord.  This  will,  by  the  blessing 
of  God,  shield  them  from  innumerable  temptations,  and 
lead  them  to  the  Lamb  of  God.  But  this  is  not  all. 
Can  you  feed  the  souls  of  others  without  yourselves 
being  refreshed  with  the  bread  which  came  down  from 
heaven  ?  He  that  watereth  shall  be  watered  himself. 
Thus  yon  will  assuredly  find  it  to  be.  The  change 
within  and  around  you  will  gladden  your  own  hearts, 
and  the  Lord  will  give  you  souls  for  your  hire. 

3.  Assume,  in  the  third  place,  a  spiritual  care  for 
each  other.  This  is  a  duty  devolving  upon  every  dis- 
ciple of  Christ,  wherever  his  lot  may  be  cast.  If  you 
see  a  brother  liable  to  err,  caution  him.  If  he  has  done 
wrong,  set  the  wrong  before  him  in  the  spirit  of  meek- 
ness, and  it  shall  be  an  excellent  oil  which  shall  not 
break  his  head,  and  his  prayer  shall  be  for  you  in  the 
day  of  your  calamity.  Brethren,  if  any  of  yon  do  err 
from  the  truth,  and  one  convert  him,  let  him  know  that 
he  which  converteth  a  sinner  from  the  error  of  his  way, 
shall  save  a  soul  from  death,  and  shall  hide  a  multi- 
tude of  sins.  If  a  few  brethren  in  an  irreligious  neigh  - 
borhood  were  thus  to  bear  testimony  for  Christ,  how 


230  SEEKING    MINISTEEIAL    GIFTS. 

blessed  would  be  the  light  which  they  would  diffuse 
around  them  !  Impenitent  men  would  confess  the  re- 
ality of  religion,  and  acknowledge  that  God  is  with 
them  of  a  truth. 

4.  But  you  need  for  your  progress  and  establishment 
ministerial  gifts.  You  need  some  one  who  shall,  in  a 
greater  or  less  degree,  take  the  oversight  of  you. 
Where  shall  you  look  for  such  gifts  ?  I  would  say 
without  reserve,  look  at  home,  instead  of  abroad.  Who 
has  received  for  you  ministerial  gifts  ?  Who  is  more 
ready  to  bestow  all  that  he  possesses  upon  you,  than 
Christ  ?  He  is  not  afar  off.  He  is  in  the  midst  of 
you.  Why  then  should  you  not  go  to  him  directly, 
and  tell  him  your  wants  ?  You  may,  in  the  full  as- 
surance of  faith,  go  and  ask  for  all  that  you  require. 
You  are  laboring,  not  for  yourselves,  but  for  him.  You 
are  doing  his  work,  and  not  your  own.  He  does  not 
require  you  to  go  into  this  warfare  at  your  own  charges. 
You  may  confidently  ask  of  him  all  that  is  requisite  for 
the  work  which  he  has  placed  in  your  hands.  And  while 
you  thus  pray,  look  out  among  yourselves,  and  inquire 
if  there  be  not  some  brother  who  indicates  talent  which 
may  be  employed  in  his  cause.  Encourage  him,  and 
pray  specially  for  him,  and  you  may  thus  find  yourselves 
supplied  in  a  manner  which  you  had  least  expected. 

Whenever  it  is  in  your  power,  send  for  the  nearest 
ministering  brother  to  come  and  spend  a  few  days  with 
you,  and  if  possible,  administer  to  you  the  ordinances 
of  the  gospel.  Do  not  ask  him  to  labor  at  .his  own 
charges.  Frequently  a  brother  who  would  willingly  aid 
you,  has  not  the  means  for  making  the  journey.  Let 
one  of  you  go  and  fetch  him,  or  pay  the  expenses  of 


ORGANIZING     A     CHURCH.  231 

his  traveling.  Keccive  him  with  all  kindness,  and  let 
him  feel  that  he  is  with  his  brethren.  His  heart  will 
move  him  to  come  again,  and  thus  he  will  he  a  joyful 
co-worker  with  you  in  building  up  the  kingdom  of  our 
common  Master. 

In  the  next  place,  as  soon  as  possible  organize  a 
church.  It  is  not  necessary  that  a  church  be  large  in 
order  to  be  efficient.  The  smallest  church,  relying 
upon  God  and  doing  his  will,  is  mighty  to  the  pulling 
down  of  strongholds.  The  largest  church,  relying  upon 
human  means,  or  going  down  to  Egypt  for  help,  is 
frequently  only  a  stumbling-block  in  the  way  of  the 
progress  of  piety.  But  before  this,  if  you  have  not 
been  able  to  organize  worship  on  the  Sabbath,  attend 
statedly  on  the  worship  of  any  evangelical  denomina- 
tion. Let  your  sentiments,  however,  be  fully  known. 
Let  it  be  understood  that  you  are  Baptists,  and  that, 
as  soon  as  the  providence  of  God  shall  open  the  way, 
you  intend  to  be  organized  as  a  Baptist  church.  Do 
not,  in  the  mean  time,  neglect  the  assembling  of  your- 
selves together.  Meet  for  prayer  and  conference,  as  I 
have  before  advised.  Do  all  in  your  own  power,  and 
your  power  will  rapidly  increase.  Cease  to  cooperate 
with  each  other,  and  you  will  soon  be  powerless. 

Nor,  in  all  this,  is  there  any  thing  bigoted  or  secta- 
rian. You  have  your  own  belief,  and  you  hold  it  to  be 
important ;  why  then  should  you  not  sustain  it  ?  You 
have  principles  ;  wThy  should  not  your  practice  conform 
to  them  ?  You  have  a  v;ork  to  do,  as  well  as  Chris- 
tians of  other  denominations  ;  why  should  you  not  do 
it  ?  And  while  doing  it,  cultivate  in  your  hearts,  and 
exemplify  in  your  lives,  an  earnest  and  fervent  love  for 


232  DUTY    OF    FEEBLE    CHURCHES 

all  that  love  the  Lord  Jesus  Christ.  Aid  your  Chris- 
tian brethren  of  other  denominations  by  all  the  means 
in  your  power.  Sorrow  in  their  trials,  and  rejoice  in 
their  success.  Cooperate  with  them  in  every  good  de- 
sign, as  far  as  you  can  do  it  without  a  sacrifice  of  prin- 
ciple. Far  be  it  from  us  to  diminish  the  influence,  or 
curtail  the  usefulness  of  any  disciple  of  Christ.  We 
war  not  against  them,  but  against  the  powers  of  dark- 
ness, against  spiritual  wickedness  in  high  places.  While 
we  firmly  adhere  to  what  we  believe  to  be  the  truth, 
we  steadfastly  allow  to  others  the  liberty  which  we  claim 
for  ourselves.  Such  has  ever  been  the  practice  of  Bap- 
tists, as  it  was,  of  old,  the  practice  of  Koger  Williams. 


XXXVIII. 

DUTY  OF  FEEBLE  CHURCHES  TO  RELY,  UNDER  GOD,  OX  THEMSELVES;  TO 
CULTIVATE  TALENT  FOR  THE  MINISTRY  AMONG  THEIR  OTYN  MEMBERS. 
— ALWAYS  HOLD  ■WORSHIP  OX  THE  SABBATH. — PAY  A  MINISTERING 
BROTHER  FOR  HIS  TIME  AND  EXPENSES;  BE  NOT  ASHAMED  OF  HTM  IF 
HE   BE   A   LABORING   MAN. 

I  come  now  to  consider  another  class  of  cases,  in 
which,  however,  the  same  principles  are  involved, 
though  their  application  is  slightly  different.  Asking 
my  readers  to  bear  in  mind  what  has  been  already  sug- 
gested, I  will  proceed  to  make  a  few  remarks  on  the 
duty  of  what  are  called  small  and  feeble  churches.  I 
here  allude  to  churches  composed  of  from  twenty  to 
forty  members.  Some  of  these  are  situated  in  villages, 
others  in  rural  districts,  sparsely  settled,  the  members 
living  at  considerable  distances  from  each  other.     They 


TO    RELY    ON    THEMSELVES.  233 

are  generally  composed  of  men  in  moderate  circum- 
stances, with  here  and  there  one,  or  perhaps  two  indi- 
viduals of  wealth  among  them.  They  have  not  the 
ability  to  support  a  minister  who  shall  spend  his  whole 
time  in  laboring  for  them,  nor  even,  if  they  should  sup- 
port him,  would  there  be  sufficient  ministerial  work  to 
employ  him  in  their  service.  Hence  they  are  frequently 
destitute  of  a  pastor,  or  else  three  or  four  such  churches 
unite  and  employ  a  pastor  between  them.  On  the  Sab- 
baths in  which  the  pastor  is  absent,  worship  is  not 
maintained.  The  young  members  of  the  congregation 
are  growing  up  thoughtless  and  indifferent  to  the  sub- 
ject of  religion,  now  and  then  a  member  is  added,  and 
thus  the  existence  of  the  church  is  protracted,  but  it 
makes  no  progress,  and  is  probably,  at  the  present  day, 
very  nearly  where  it  was  some  ten  or  twenty  years 
since. 

Now  this  is  manifestly  an  unnatural  condition  for  a 
church  of  Christ.  The  kingdom  of  the  Messiah  is  al- 
ways represented  as  going  forth  "  conquering  and  to 
conquer/'  A  church  in  such  a  state  goes  not  forth,  and 
it  achieves  no  victories.  It  remains  year  after  year  in 
the  same  position,  merely  existing,  a  branch  that  bears 
few  leaves,  and  no  fruit.  Are  there  not  many  such 
churches  among  us  ? 

To  such  churches  permit  me  to  offer  a  few  words  of 
advice.  In  the  first  place,  brethren,  let  me  urge  you  to 
rely  upon  yourselves,  under  G-od,  and  cease  to  look 
abroad  for  help.  It  is  this  looking  abroad  for  what  you 
probably  have  at  home  that  has  been  a  fatal  stumbling- 
block  in  the  way  of  your  progress.  There  are  gifts  for 
edification  among  you,  if  you  will  only  look  after  them 


234      PRAYER    AND    CONFERENCE    MEETINGS. 

and  employ  thein.  Christ  does  not  plant  barren  vines 
in  his  vineyard.  When  you  were  constituted  a  church, 
he  meant  that  you  should  increase,  having  seed  within 
yourselves.  Or,  if  you  have  neglected  to  cultivate  the 
gifts  which  he  bestowed,  until  they  have  been  lost,  he 
has  still  gifts  in  abundance  in  reserve.  Pray  ye  the 
Lord  of  the  harvest,  and  he  will  send  forth  laborers  into 
his  harvest.  Instead  of  imploring  the  aid  of  missionary 
societies  and  conventions,  and  sending  an  annual  letter 
to  the  Association  complaining  of  your  weakness,  go 
directly  to  the  Master  and  ask  him  for  all  that  you 
need.  The  cause  is  his.  He  came  from  heaven  to  earth 
to  establish  it,  and  now  reigns  supreme,  having  all 
power  in  heaven  and  earth  to  carry  it  forward.  If  you 
really  want  a  minister,  he  will  provide  one  for  you,  and 
more  likely  from  among  yourselves  than  from  anywhere 
else.  If  you  really  desire  to  advance  his  cause,  you 
have  only  to  ask  him,  and  he  will  bestow  upon  you  all 
that  you  need.  But  you  must  ask  in  faith,  and  your 
actions  must  correspond  with  your  prayers.  You  must 
show  by  your  conduct  that  the  cause  of  Christ  is  nearer 
to  your  hearts  than  any  thing  else,  and  that  you  arc 
determined  to  know  nothing  among  men  in  comparison 
with  Jesus  Christ  and  him  crucified. 

Let  me  entreat  you,  then,  to  meet  weekly  for  prayer 
and  conference.  Among  many  of  you  this  duty  has 
probably  been  neglected  for  several  years.  Hence  you 
hardly  know  each  other  as  Christian  brethren.  Your 
Christian  affections  have  grown  cold.  If  you  have  a 
covenant  meeting  once  a  month,  but  few  attend  it,  and 
you  are  almost  strangers  to  each  other.  Meet  together, 
then,  more  frequently,  and  let  your  hearts  flow  together 


ENCOURAGING    MINISTERIAL    TALENT.      235 

oftener  in  prayer  to  G-o-d.  Encourage  every  brother  to 
speak  for  the  Saviour,  and  to  call  upon  sinners  to  repent 
and  believe.  You  will  soon  find  that,  by  exercise,  your 
gifts  for  public  address  will  improve,  and  others  as  well 
as  yourselves  will  take  a  deeper  interest  in  attending 
your  meetings.  Soon,  it  may  be,  you  will  find  not  one 
but  several  brethren  who  may  become  useful  as  licen- 
tiates or  pastors. 

When  you  see  any  talent  which  promises  to  be  useful, 
encourage  it.  Assist  your  brethren  who  may  give  any 
indications  of  power  in  public  address,  by  your  prayers 
and  counsel.  Strive  to  build  them  up  for  Christ.  Aid 
them  in  procuring  books,  and  enable  them  to  give  them- 
selves more  and  more  to  the  work.  At  the  very  time 
when  you  are  inquiring  whether  God  has  not  called  a 
brother  to  labor  in  public  in  his  cause,  probably  the 
same  inquiry  is  pressing  upon  his  mind  also,  and  he  is 
looking  forward  in  deep  depression  at  the  possible  obli- 
gation that  may  be  laid  upon  him.  He  needs  your 
sympathy,  and  counsel,  and  encouragement.  Let  him 
see  and  feel  that  he  has  them.  This  trembling  and 
self-diffident  brother  may  be  a  chosen  vessel  whom  the 
Master  has  appointed  to  some  important  service  in  his 
church. 

I  know  very  well  that  in  sparsely  settled  neighbor- 
hoods, where  roads  are  bad,  and  traveling  inconvenient, 
it  is  difficult,  and  in  fact  almost  impossible,  for  brethren 
to  meet  all  in  one  place  as  often  as  might  be  desirable. 
In  such  cases,  it  may  be  better  to  have  frequent  neigh- 
borhood meetings,  in  the  various  districts  occupied  by 
the  members  of  the  church.  A  school-house  or  a  room 
in  a  private  house  will  furnish  all  the  accommodation 


236  SERVICES    ON    THE    SABBATH. 

desired,  and  then  women  and  children  may  be  able  to 
attend,  who  otherwise  would  have  little  opportunity  of 
enjoying-  this  means  of  spiritual  edification. 

I  have  thus  far  referred  to  meetings  for  spiritual  im- 
provement on  week  days.  I  now  turn  to  the  Sabbath. 
Suffer  me  to  urge  you  never  to  omit  meeting  for  wor- 
ship on  God's  holy  day.  Do  not  be  satisfied  with  merely 
meeting  for  worship  when  you  have  a  minister  present. 
This  is  idolizing  the  ministry,  not  honoring  it.  You 
gather  together,  not  to  meet  the  minister,  but  the 
Saviour.  He  has  not  said,  When  you  come  with  a 
minister  I  am  with  you,  but,  Wherever  two  or  three 
are  met  in  my  name,  there  am  I  in  the  midst  of  you. 
You  can  be  profited  as  truly,  if  Christ  be  there,  without 
a  minister  as  with  one.  It  is  very  desirable  to  have  au 
under-shepherd,  but  if  God  has  not  gratified  you  in  this 
respect,  he  may  answer  your  prayers  by  being  in  a  special 
manner  present  with  you  himself.  Meet  then  with  your 
families,  whether  you  have  a  minister  with  you  or  not. 
Let  some  brother  who,  in  your  more  private  meetings 
has  shown  an  adaptedness  for  this  service,  take  the  lead 
of  the  meeting.  You  can  spend  the  time  profitably  in 
prayer,  singing,  reading  the  Scriptures,  and  exhorta- 
tion. If  every  brother  would,  before  the  meeting,  direct 
his  attention  prayerfully  to  some  passage  of  Scripture, 
and  when  you  come  together  would  give  his  brethren 
the  result  of  his  reflections,  the  service  would  not  lack 
interest.  If  you  prefer  a  sermon,  any  brother  may  be 
called  upon  to  read  one.  President  Davies'  are  the  best 
that  I  remember  for  this  purpose.  Plain,  earnest,  pun- 
gent, practical  sermons  are  the  best  for  such  occasions, 
as  they,  in  fact,  are.  for  any  other.     In  this  manner, 


DEVELOPING    SPIRITUAL    GIFTS.  237 

meeting  statedly,  and  having  a  little  concert  with  each 
other  beforehand,  you  may  readily  conduct  a  service  to 
mutual  edification,  and  greatly  to  the  advancement  of 
the  interests  of  godliness  in  your  neighborhood. 

I  have  said  that  your  private  meetings  present  an 
opportunity  for  observing  the  gifts  of  the  several  mem- 
bers of  the  church.  The  meeting  on  the  Sabbath,  when 
no  minister  is  with  you,  is  still  better  adapted  to  this 
purpose.  Talent,  of  any  kind,  always  shows  itself  when 
there  is  a  demand  for  it.  Give  men  an  opportunity  to 
speak  for  God,  let  occasions  arise  in  which  men  feel  that 
they  are  called  upon  to  bear  witness  for  him,  and  lips 
will  be  opened  which  have  long  been  sealed  in  silence. 
You  may  thus  find  that  what  you  have  been  asking  for 
from  man,  in  vain,  God  has  sent  you  from  among  your 
own  brethren.  Some  brother  whom  you  have  wholly 
overlooked,  may  be  the  very  man  whom  God  has  chosen 
to  minister  to  you  in  spiritual  things. 

But  you  are  not  able  to  employ  all  the  time  of  a 
brother,  if  you  desire  him  to  serve  you  in  the  ministry. 
You  are,  however,  able  to  pay  him  for  all  the  time 
which  he  devotes  to  your  service.  Pay  him,  then,  hon- 
estly, for  this  portion  of  his  time.  You  have  no  right  to 
ask  that  he  should  impoverish  himself  to  serve  you  for 
nothing.  If  his  labors  are  blessed,  you  will  soon  require 
more  of  his  time,  and  you  should  pay  him  for  all  you 
require.  When  Dr.  Baldwin  first  commenced  his  min- 
istry, he  was  employed  in  carrying  on  a  saw-mill.  He 
was  also  pastor  of  the  church  to  which  he  belonged. 
He  was  frequently  called  from  home  to  perform  minis- 
terial service  in  different  parts  of  the  town  and  vicinity, 
and  his  business  suffered.     All  he  asked  of  his  brethren 


238  DR.     BALDWIN. 

was,  that  they  would  pay  the  wages  of  the  workman 
whom  he  was  obliged  to  employ  in  his  absence.  This 
they  often  promised,  but  never  performed.  When  he 
had  left  his  family  in  straitened  circumstances,  and 
could  with  difficulty  meet  his  traveling  expenses  in  aid- 
ing some  destitute  church,  a  wealthy  brother  would 
sometimes  most  affectionately  squeeze  his  hand,  and 
say,  with  great  cordiality,  "  Thank  you,  thank  you, 
Elder  Baldwin,  such  men  as  you  will  never  want,"  and 
having  said  this,  turn  away,  leaving  him  to  find  a  rest- 
ing place  where  he  could.  Dr.  Baldwin  was  tenderly 
attached  to  his  people,  and  to  the  region  where  he  min- 
istered. A  family  was  growing  up  around  him,  and  the 
pressure  grew  year  by  year  more  severe.  He  was  called 
to  the  situation  in  Boston,  which  he  filled  with  such 
admirable  success,  and  removed  to  that  city.  It  is  no 
disparagement  to  the  Baptist  ministers  of  New  Hamp- 
shire to  say,  that  thus  far,  Thomas  Baldwin  has  there 
had  no  successor.  A  little  more  thoughtfulness  might 
probably  have  retained  him  there.  What  changes 
would  our  churches  in  that  State  have  seen,  had  Dr. 
Baldwin  spent  the  last  twenty-five  years  of  his  life 
among  them! 

Remember  both  of  these  things.  What  your  minis- 
ter does  for  you  deserves  remuneration,  and  he  should 
receive  it.  It  must  be  paid  for  by  some  one  ;  must  he 
pay  for  it,  or  will  you  do  it  ?  And  thus,  if  you  invite  a 
minister  from  abroad,  you  will,  of  course,  treat  him 
kindly  and  hospitably,  but  this  is  not  all,  His  time  is 
his  money;  it  is  spent  for  you,  and  traveling  is  expen- 
sive. See  that  in  neither  of  these  respects  he  is  a  suf- 
ferer in  consequence  of  doing  you  good. 


PREACHING    AND     MANUAL    LABOE.         239 

Do  not  be  ashamed  of  having  a  minister  who  is  em- 
ployed a  part  of  his  time  on  his  farm,  or  in  his  workshop. 
The  Master  was  the  son  of  a  carpenter,  and  it  is  reason- 
able to  suppose  that  he  worked  at  his  father's  occupa- 
tion. The  apostles  were  many  of  them  fishermen. 
Paul  wrought  at  tent-making  in  the  shop  of  Aquila. 
Houest  labor  is  everywhere  honorable,  and  that  it  is 
honorable  to  combine  it  with  the  ministiy,  these  in- 
stances abundantly  prove.  In  later  days,  Bunyan  was 
a  tinker,  and  Carey  a  shoemaker,  and  both  worked  at 
their  trades  until  the  duties  of  the  ministry  absorbed 
all  their  energies.  At  this  many  will  smile.  When 
Carey  was  going  out  to  India,  Sidney  Smith  held  him 
up  to  scorn  and  ridicule,  because  a  cobbler  was  leaving 
England  to  convert  the  Hindoos.  Yet,  which  is  now 
and  ever  will  be  the  object  of  universal  admiration,  the 
reverend  jester,  or  the  cobbler  missionary  ?  Yet,  let  me 
not  be  misunderstood.  A  man  is  no  better  fitted  for 
the  ministry  because  he  labors  with  his  hands.  The 
wrork  is  open  to  all,  and  every  variety  of  occupation  may 
be  called  to  engage  in  it.  I  only  say  that  it  is  as  truly 
open  to  men  of  one  avocation,  as  another.  The  Lord  re- 
quires every  variety  of  talent  and  culture  in  his  vineyard, 
and  some  of  his  choicest  gifts  to  his  church  have  been 
bestowed  upon  men  whom  the  world  would  have  rejected 
with  contempt. 

Once  more  I  would  say,  while  you  are  destitute  of  a 
pastor,  take  every  means  in  your  power  to  secure  the 
assistance  of  ministering  brethren  in  your  vicinity.  Have 
the  ordinances  of  the  gospel  statedly  observed,  and 
never,  if  possible,  omit  them.  This  will  be  frequently 
more   easily  accomplished   than  is   supposed.     Use   a 


240         OBJECTIONS     WHICH     MAY     BE     URGED. 

minister  kindly.  Make  your  place  a  Christian  home. 
Neglect  not  his  comfort,  but  do  not  act  as  if  he  came 
merely  to  eat  and  drink.  Treat  him  as  a  brother  be- 
loved, and  show  that  you  are  earnestly  engaged  with 
him  in  building  up  the  kingdom  of  the  Kedeemer. 
Make  your  church  an  attractive  place  for  the  best  and 
holiest  men,  and  the  best  and  holiest  men  will  love  to 
visit  you,  and  by  every  means  in  their  power  to  build 
up  the  cause  of  Christ  among  you.  Do  thus,  and  the 
small  nation  will  soon  become  a  strong  people. 


XXXIX. 

OBJECTION,  WE  ARE  FEW  AND  WEAK,  ETC. — WOULD  THIS  JUSTIFY  YOUR 
COURSE  IN  CONVERTS  FROM  HEATHENISM,  OR  IN  THE  TIMES  OF  THE 
APOSTLES  ? — THIS  EXCUSE  SAVORS  OF  PRIDE,  NOT  HUMILITY. — EXAMPLE 
OF   THE   CHURCH   IN"   HAMBURG. 

In  my  last  paper  I  endeavored  to  set  forth  what 
seemed  to  me  the  duty  of  Baptist  disciples  of  Christ, 
when  they  were  few  in  number,  in  villages  or  small  set- 
tlements throughout  our  country.  To  the  views  which 
I  have  presented,  I  know  that  many  objections  may  be 
urged,  but  they  may  all  be  summed  up  in  one.  We 
are  few  and  weak,  and  nothing  can  be  done  by  a  little 
handful,  in  the  midst  of  a  multitude  who  profess  no  re- 
ligion at  all,  or  if  they  profess  any,  it  is  in  many  re- 
spects at  variance  with  our  belief. 

To  this  I  reply,  in  the  first  place,  suppose  that  as 
many  persons  as  you  now  number  had  been  converted 
from  heathenism  and  were  living  in  Rangoon,  Bassein, 
or  Toungoo,  and  that  they  adopted  your  principles. 


THE    PRIMITIVE    CHURCH.  241 

They  would  say.  There  are  but  few  of  us  among  hun- 
dreds of  thousands  of  idolaters.  What  can  we  do  to  re- 
form a  nation  ?  We  will  therefore  never  meet  to  wor- 
ship) G-od  ;  we  will  not  care  to  have  it  known  that  we 
are  the  disciples  of  Christ.  What  should  we  think  of 
such  converts  ?  What  would  they  be  worth  to  the 
cause  of  Christ  ?  Their  light,  hidden  under  a  bushel, 
would  soon  expire.  Yielding  no  seed,  they  would  soon 
perish,  and  the  heathen  world  would  be  none  the  better 
for  their  existence.  Now,  I  ask,  in  what  respect  do  the 
disciples  of  Christ  on  one  side  of  the  globe  differ  from 
those  on  the  other  ?  What  would  be  treachery  to  the 
cause  of  Christ  in  Burmah,  is  treachery  in  the  United 
(States.  We  can  not  answer  it  to  the  Master  if  we  hide 
our  light  under  a  bushel.  We  can  not  answer  it  to  the 
souls  of  our  perishing  fellow-men,  if  we  do  not,  by  our 
precept  and  practice,  hold  forth  to  them  the  word  of 
life,  and  point  them  to  the  Lamb  of  God  who  taketh 
away  the  sins  of  the  world. 

Again,  how  was  it  in  the  times  of  the  apostles  ? 
When  the  ministers  of  Christ  went  at  first  among  the 
heathen,  had  they  hearkened  to  Mich  objections  as 
yours,  where  would  now  have  been  the  church  of 
Christ  ?  Had  the  one  hundred  and  twenty  in  the  up- 
per chamber  looked  abroad  upon  the  world,  and  con- 
sidered the  j>ower,  and  wealth,  and  learning,  and  preju- 
dice, and  avarice,  and  vice  which  were  arrayed  against 
them,  much  more  reasonably  than  any  of  us,  they 
might  have  concluded  that  any  attempt  to  convert  the 
world  was  useless.  They  might  have  resolved  to  enjoy 
their  religion  by  themselves,  not  meeting  together  nor 
exposing  themselves  to  remark  for  the  singularity  of 

11 


242  EFFECT     OF    PERSECUTION. 

their  behavior.  But  did  they  do  this  ?  No,  they 
held  to  the  prayer  and  conference-meeting.  "  They 
continued  with  one  accord  in  prayer  and  supplication." 
And  when  the  day  of  Pentecost  was  fully  come,  instead 
of  scattering  abroad  and  going  up  with  the  multitude 
to  the  temple  to  unite  in  the  Jewish  festival,  they  were 
found  all,  with  one  accord,  in  one  place.  It  was  then 
that  the  Holy  Ghost  descended,  and  before  the  sun  of 
that  day  had  set,  ic  there  were  added  unto  them  about 
three  thousand  souls."  This  was  worth  coming  to- 
gether for.  And  were  there  more  such  gatherings, 
there  would  be  more  similar  outpourings  of  the  Holy 
Spirit. 

And  when  those  who  were  scattered  abroad  went 
everywhere  preaching  the  Word,  into  whatsoever  city 
or  town  they  entered,  they  were  at  first  the  only  dis- 
ciples of  Christ  within  it.  They,  however,  at  once  pro- 
claimed their  message.  God  gave  it  success.  A  few 
were  converted.  No  sooner  were  men  converted  than 
the  wrath  of  Jew  and  Gentile  was  aroused,  and  the 
ministers  were  obliged  to  flee  for  their  lives  to  another 
city.  They  left,  in  every  place  where  they  ministered, 
a  little  band  of  disciples,  perhaps  eight  or  ten  in  num- 
ber, as  sheep  among  wolves.  But  what  course  was  pur- 
sued by  these  fewT  converts  among  hundreds  of  thou- 
sands of  idolaters  ?  They  held  forth  the  word  of  life. 
Amid  persecution  even  unto  death,  they  proclaimed 
Christ  and  the  resurrection,  and  the  Lord  added  to 
them  daily  of  such  as  should  be  saved. 

From  these  small  beginnings  arose  the  churches  by 
whom  the  gospel  was  carried  to  every  part  of  the  then 
known  world.     In  the  great  marts  of  trade,  the  centers 


THE     WORK    OF    THE    SPIRIT.  243 

of  influence,  on  the  shores  of  the  Mediterranean,  the 
apostle  Paul  continued  longer.  He  abode  for  a  year 
and  a  half  at  Corinth,  and  two  years  at  Ephesus,  be- 
cause from  these  great  cities  the  word  of  God  could  be 
carried  to  every  town  in  the  interior.  So  far,  however, 
was  this  from  his  usual  custom,  that  a  vision  from  the 
Lord  was  necessary  to  induce  him  to  tarry  at  Corinth. 
Such  was  the  manner  in  which  the  gospel  gained  its 
wonderful  triumphs  at  first.  It  was  by  the  labors,  and 
preaching,  and  example  of  little  bands  of  two  or  three, 
or  ten  or  twelve,  planted  in  the  midst  of  the  heathen, 
from  whom  the  word  of  God  sounded  out  into  all  the 
surrounding  country.  How  could  it  be  otherwise  ? 
This  was  the  way  which  Christ  has  chosen,  and  it  was, 
as  it  ever  must  be,  mighty. 

But  it  is  still  said,  What  can  we,  a  poor  feeble  band, 
do  amid  the  multitude  who  fear  not  God  ?  This 
question  seems  to  savor  of  humility,  but  it  is,  in  fact, 
the  offspring  of  most  unchristian  pride.  He  who  makes 
it  must  suppose  that  the  work  is  his  own,  that  man  can 
accomplish  it,  and  therefore  the  greater  the  number  of 
men  engaged,  the  more  easily  will  the  work  be  effected. 
Were  this  true,  there  would  be  force  in  the  objection. 
I  ask,  then,  How  many  men  does  it  take  to  convert  a 
single  soul  ?  If  ten  can  not  do  it,  can  twenty,  or  a 
hundred,  or  a  hundred  thousand  ?  You  reply,  No  ;  it 
is  the  work  of  the  Spirit  of  God  exclusively.  Christ 
alone  by  his  Spirit  can  convert,  renew,  and  sanctify  the 
soul,  and  make  it  meet  to  be  an  inheritor  with  the 
saints  in  light.  The  work  of  converting  souls,  and  of 
casting  down  the  strongholds,  does  not  therefore  de- 
pend on  the  number  of  disciples  meeting  together,  but 


244  PROGRESS    OF     THE     TRUTH 

upon  the  presence  of  Christ.  And  how  many  must 
meet  together  in  order  to  expect  the  presence  of  Christ  ? 
He  himself  has  specified  the  precise  number.  Wher- 
ever two  or  three  are  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them.  Two  believers,  then, 
met  in  the  name  of  Christ,  may  plead  the  promise  as 
effectually  as  two  thousand.  If  only  two  meet  together 
and  Christ  is  there,  all  power  in  heaven  and  on  earth  is 
present,  and  in  such  a  company  where  is  there  place  for 
unbelief,  despondency,  or  despair  ?  . 

All  this  has  been  practically  exemplified  in  every  age 
of  the  history  of  the  church.  One  of  the  latest,  as  well 
as  one  of  the  most  remarkable,  is  the  case  of  our  breth- 
ren in  Germany.  They  numbered  at  first  precisely 
seven  souls.  They  were  in  a  great  city  given  over  to 
the  love  of  wealth,  as  most  great  cities  are,  and  in  a 
nation  of  formalists  sternly  opposed  to  evangelical 
religion,  especially  that  form  of  evangelical  religion 
which  we  profess.  They,  nevertheless,  were  consti- 
tuted into  a  church,  and  as  true  disciples,  undertook 
the  work  of  converting  Germany  to  vital  and  spiritual 
religion.  They  gave  themselves  to  the  work.  They 
met  together  for  prayer  on  week  days,  and  for  the  wor- 
ship of  God  on  the  Sabbath.  They  called  in  their 
neighbors  and  friends  to  hear  the  word  of  God.  The 
Lord  began  to  add  to  their  number.  When  men  were 
converted,  for  fear  of  the  authorities  they  were  obliged 
to  perform  the  ordinance  of  baptism  in  retired  places, 
in  the  darkness  of  the  night.  The  work  needed  more 
laborers  ;  they  prayed  to  the  Lord  of  the  harvest,  and 
ministerial  gifts  were  poured  out  upon  them.  The 
church  at  Hamburg  was  soon  able  to  send  laborers  into 


IN    GERMANY.  245 

the  neighboring  towns.  In  these,  also,  churches  were 
established,  partaking  in  rich  measure  of  the  spirit  of 
the  church  from  which  they  sprang.  No  sooner  was  a 
little  band  of  believers  gathered  together,  than  they,  at 
once,  commenced  the  work  of  evangelizing  not  only 
their  own  town,  but  the  towns  in  their  vicinity.  Gath- 
ering strength  in  their  progress,  they  have  already  ad- 
vanced to  the  borders  of  Enssia  ;  and  it  may  be  almost 
said  that  they  are  filling  Germany  with  their  doctrine. 

But,  in  the  mean  time,  the  enemy  was  not  idle. 
Persecution  at  an  early  date  arose  in  Hamburg.  The 
pastor  was  thrown  into  prison,  their  place  of  worship 
was  closed,  and  their  enemies  believed  that  thus  the 
movement  was  permanently  quashed.  But  it  was  not 
so  ;  for  God  was  in  the  midst  of  it.  The  pastor 
preached  from  the  grated  windows  of  the  prison,  and 
the  brethren,  driven  from  their  sanctuary,  met  in  pri- 
vate houses,  so  that  instead  of  one,  sixteen  places  of  wor- 
ship were  established.  The  pastor  was  at  length  released. 
Soon  after  occurred  the  great  fire  at  Hamburg,  and  then 
the  self-denying  charity  of  these  poor  disciples  so  com- 
pletely disarmed  their  oppressors,  that  persecution  died 
of  very  shame,  and  they  have  not  since  been  molested. 

Not  so,  however,  in  other  places.  Wherever  these 
brethren  went  preaching  the  Word,  they  were  met  by 
the  envenomed  opposition  of  the  priesthood,  and,  I 
regret  to  say,  of  a  Protestant  priesthood.  They  were 
imprisoned,  fined,  maltreated,  and  driven  from  place 
to  place,  but  they  went  everywhere  preaching  the 
Word.  Every  church,  in  addition  to  its  pastor,  had 
its  little  band  of  licentiates,  whom  it  sent  out,  Sab- 
bath after  Sabbath,  to  carry  the  Word  to  neighboring 


246  THE    EIGHTS    OF    CONSCIENCE. 

towns.  The  little  one  has  become  a  thousand.  From 
these  seven  disciples  in  Hamburg,  there  have  sprung 
up  a  multitude  of  churches,  and  thousands  of  disciples 
of  Jesus.  Thousands  have  emigrated  to  this  country, 
and  have  established  flourishing  churches  in  the  West. 
And,  in  all  this  work,  the  church  has  always  supplied 
its  own  wants.  The  gifts  which  were  needed  were 
found  to  exist  in  the  midst  of  her,  and  these  gifts  were, 
for  the  most  part,  bestowed  upon  men  in  common  life, 
mechanics,  journeymen,  brethren  whose  power  consisted 
in  the  spirit  that  resided  in  them,  and  not  in  any 
culture  which  could  be  bestowed  by  the  schools. 

Nor  is  this  all.  The  question  that  was  continually 
presented  in  these  cases  of  persecution,  was  this  :  What 
are  the  inalienable  rights  of  conscience,  and  what  right 
has  civil  government  to  interfere  with  religious  belief? 
This  question  has  been  pressed  upon  the  attention  of 
thoughtful  men  in  every  part  of  Germany.  The 
personal  views  of  the  King  of  Prussia  are  understood 
to  have  become  favorable  to  freedom.  At  length  the 
Chevalier  Bunsen,  one  of  the  ablest  and  most  enlight- 
ened statesmen  in  Europe,  has  pleaded  with  irresistible 
power  the  cause  of  religious  liberty,  and  has  spread 
before  the  world  the  injustice  suffered  by  our  defense- 
less brethren.  Behold,  how  great  a  matter  a  little  fire 
Mndleth  !  But  it  must  be  fire  from  the  altar,  fanned 
by  the  breath  of  the  Spirit,  The  seed  planted  by  the 
Master  can  never  die. 

Here,  then,  is  the  result  of  the  Christian  labors  of 
seven  poor  disciples  of  Jesus — the  result  only  up  to  the 
present  time.  To  what  it  will  spread  in  the  future, 
Grod  onlv  knows.    Had  thev  lived  as  hundreds  of  sew ins 


METHODIST     CLASS-MEETINGS.  247 

of  our  brethren  are  living,  where  had  been  the  evan- 
gelical churches  and  the  religious  liberty  of  Germany  ? 
The  same  men,  acting  on  the  same  principles,  settled 
in  any  city  of  the  West,  would  have  made  every  village 
beyond  the  mountains  vocal  with  the  name  of  the 
Kedeemer.  Brethren,  who  of  us  will  follow  their 
example  ? 

We  can  do  what  others  are  doing.  The  Methodist 
class-meeting  is  an  institution  specially  designed  to 
gather  together  the  scattered  members  of  that  com- 
munion into  an  organization  that  shall  be  the  nucleus 
of  a  church.  It  is  an  admirable  system,  and  has  been 
of  infinite  service  in  developing  ministerial  talent,  and 
in  extending  the  cause  of  Methodism  in  our  country. 
It  has  done  much  more  than  this.  In  ten  thousand 
instances  it  has  kept  alive  the  flame  of  piety,  where  it 
would  otherwise  have  been  extinguished,  and  trained 
up  thousands  and  tens  of  thousands  for  the  heavenly 
Jerusalem,  We  do  not  need  the  name,  or  the  form, 
but  may  we  not  have  the  essential  thing  with  all  its 
attendant  benefits  ? 


XL. 

CHURCHES  IN  CITIES. — THEIR  SPECIAL  NEED  OF  OPPORTUNITY   TO   LABOR 
FOR   CHRIST. — ITS   EFFECT   UPON   INDIVIDUAL   PIETY. 

I  come  now  to  the  case  of  churches  in  cities,  and 
would  respectfully  present  the  application  of  the  law 
of  Christ  to  them.  They  are,  in  comparison  with  the 
churches  in  the  country,  few  in  number,  and  they  con- 
tain but  a  small  portion  of  our  entire  membership. 


248  city   churches: 

They  are,  however,  of  an  importance  which  is  but 
imperfectly  indicated  by  their  number  of  communi- 
cants. They  are  composed,  in  a  considerable  degree, 
of  the  wealthy  and  the  more  highly  educated.  They 
have  in  their  power  vast  means  of  doing  good,  means 
which,  if  improperly  used,  must  work  extensive  evil. 
The  manners,  the  maxims,  the  opinions,  the  practice 
of  cities,  are  always  rapidly  carried  into  the  surround- 
ing country.  They  are  the  centers  of  influence,  by 
which  the  character  of  the  circumference  is  determined. 
The  condition  of  such  churches  is  peculiar,  and 
worthy  of  special  consideration.  Wealth  is  accumu- 
lated in  cities  with  great  rapidity.  Temptation  here 
assumes  every  variety  of  form,  and  clothes  itself  in  its 
most  alluring  dress.  Secresy  in  wrong-doing  may  be 
secured  much  more  successfully  than  in  the  country. 
Where  human  beings  are  collected  in  so  large  masses, 
the  power  of  public  opinion  becomes  vastly  more  in- 
tense and  omnipresent.  The  fact  that  other  men  do 
so,  becomes  a  justification  for  almost  any  moral  ob- 
liquity. The  natural  love  of  wealth  is  inflamed  by 
emulation,  and  the  apparent  necessity  of  following  the 
example  of  others.  Expensive  habits  can  be  indulged 
only  by  excessive  gains,  and  when  large  gains  are  in- 
dispensable, the  means  by  which  they  must  be  secured 
are  not  apt  to  be  scrutinized,  if  they  can  only  find 
shelter  under  the  customs  of  the  trade.  The  lust  for 
political  power  is  here  must  rampant,  as  here  there  are 
dispensed  its  most  coveted  prizes.  In  every  department 
of  life,  in  every  grade  of  society,  the  whisper  of  the 
Arch  Tempter  is  unceasingly  heard,  "  All  these  things 
will  I  give  thee,  if  thou  wilt  fall  clown  and  worship  me." 


THEIR    NECESSITIES.  249 

In  such  a  moral  condition  as  this,  the  most  active 
antagonistic  moral  and  religious  forces  are  absolutely 
necessary,  in  order  to  guard  the  soul  from  that  sen- 
suality and  worldliuess  which  tends  directly  to  final 
apostacy.  The  most  direct  and  pungent  appeals  to 
the  conscience,  the  clearest  scriptural  exhibition  of  the 
evidences  of  piety,  the  most  discriminating  delineations 
of  unconscious  hypocrisy,  the  plainest  setting  forth  of 
easy  besetting  sins,  the  most  fearless  exposure  of  the 
various  forms  of  prevailing  vice,  the  loftiest  views  of 
Christian  attainment,  the  glorious  hopes  which  animate 
the  pure  in  heart,  the  crown  of  righteousness  which  the 
Lord,  the  righteous  judge,  shall  give  to  all  who  love  his 
appearing — these  truths,  and  truths  like  them,  need  to 
be  held  up  before  the  eye  of  the  believer,  if  we  would 
guard  him  from  the  moral  perils  by  which  he  is  here 
environed.  That  the  circumstances  which  surround  a 
city  pulpit  are  peculiarly  favorable  for  the  earnest 
exhibition  of  these  momentous  realities,  I  will  neither 
affirm  nor  deny. 

But,  in  order  to  insure  our  spiritual  progress,  it  is 
necessary  not  only  that  these  truths  be  believed,  but 
that  they  be  acted  upon  ;  and  that,  in  fact,  they  form 
the  basis  of  our  practical,  every-day  character.  It  is 
not  enough  that  we  believe  that  there  is  a  world  of 
ineffable  glory,  to  be  secured  only  by  strenuous  moral 
effort — we  must,  individually,  make  that  effort.  It  is 
not  enough  to  believe  that  we  must  take  up  the  cross 
and  follow  Christ — we  must  feel  the  pressure  of  that 
cross  upon  our  own  shoulders,  and  plant  our  own  feet 
in  the  footprints  made  by  the  Son  of  God.     If  we  act 

ll* 


250  WANTS    OF    CITY    CHRISTIANS, 

not  thus,  our  belief  is  liable  to  work  our  undoing. 
Nothing  conduces  more  to  insensibility  of  conscience, 
than  the  distinct  knowledge  of  duty,  while  we  neglect 
to  perform  it.  Hence,  evidently,  a  Christian  in  a  city 
requires,  above  all  men,  the  means  of  carrying  out  to 
their  practical  results  the  truths  which  he  believes. 
Without  this  his  principles  will  become  absolutely  in- 
operative, and  believing  all  the  solemn  revelations  of 
the  New  Testament,  he  will  be  living  without  G-od  in 
the  world,  and  worse  than  all,  he  will  become  contented 
to  live  thus.  He  needs  to  retire  to  his  closet  for 
prayer  ;  but  he  needs  also  to  meet  his  brethren  for 
prayer  ;  he  needs  the  opportunity  in  public  to  avow 
himself  a  follower  of  Christ,  and  to  call  on  other  men 
to  follow  his  example.  It  is  absolutely  necessary  to  his 
growth  in  grace,  nay,  to  the  preservation  of  his  piety, 
that  he  be  seen,  on  all  possible  occasions,  testifying  for 
Christ,  and  doing  those  very  things,  despised  and 
scorned  though  they  be,  which  Christ  has  made  the 
duty  of  all  his  disciples.  His  character  must  be 
formed,  and  his  life  must  be  governed  by  the  principle 
of  direct,  positive,  and  unyielding  antagonism  to  a 
world  which  lieth  in  wickedness.  The  ice  must  be 
broken,  the  barrier  must  be  passed.  He  must  be 
crucified  to  the  world,  and  the  world  unto  him.  The 
line  of  separation  between  the  man  that  feareth  God 
and  the  man  that  feareth  him  not  must  be  broad  and 
visible,  or  the  disciple  of  Christ,  borne  down  by  the 
incessant  pressure  of  worldliness,  will  be  swept  away 
by  the  current,  and  find  himself,  in  fact,  in  the  com- 
pany of  those  who  deny  his  Master,  and  it  is  well  if  he 
be  not  in  sympathy  with  them  also. 


PRACTICE     OF     CITY    CHRISTIANS.  251 

All  this  every  one  sees.  But  as  our  churches  are  now 
constituted,  what  opportunities  are  presented  for  this 
practical  manifestation  of  Christianity  ?  Every  religious 
service  is  devolved  upon  the  minister,  and  he  is  hourly 
sinking  under  it.  The  merchant  rises  early  on  Monday 
morning,  and  hurries  to  his  counting-room,  the  mechanic 
to  his  place  of  business,  the  lawyer  to  his  office.  He 
hears  through  the  day  not  a  word  on  any  subject  except 
gain  and  politics.  He  returns  home  in  the  evening 
wearied  and  harassed,  but  must  participate  in  the  round 
of  amusement  which  the  customs  of  society  impose 
upon  his  family.  He  arises  in  the  morning  from  unquiet 
sleep,  to  spend  another  day  in  the  same  manner.  On 
Sunday  he  attends  the  worship  of  the  sanctuary,  his 
mind  recovers  a  little  from  the  intense  pressure  of  world- 
liness,  and  it  may  be  that  in  the  evening  a  beam  of 
light  breaks  through  the  cloud,  and  discovers  to  him  for 
a  moment  the  nature  of  the  life  that  he  is  leading.  On 
Monday  morning  the  impression  is,  however,  to  a  con- 
siderable degree,  obliterated,  and  he  plunges  headlong 
into  the  current  of  trade,  with  the  same  heedlessness  as 
before.  The  arrangements  of  the  household  hardly 
allow  of  family  devotion.  The  demands  of  business 
sadly  interfere  with  private  prayer.  The  disciple  of 
Christ  gives  occasionally  a  little  money  to  the  cause  of 
religion,  regretting  that  the  expensiveness  of  his  family 
renders  it  impossible  for  him  to  do  more.  Such  is  his 
life  from  year  to  year,  unless  sickness  or  other  calamity 
arouses  him  from  this  stupor.  He  awakes,  calls  upon 
God,  disentangles  himself  for  awhile  from  the  world, 
but  soon  again  he  yields  to  the  pressure,  and  things  go 
on  as  they  were  wont.     I  ask,  Does  piety  such  as  this. 


252  A    EEMEDY    SUGGESTED. 

possess  the  vitality  necessary  to  resist  the  moral  con- 
tagion of  a  great  city  ? 

What,  then,  is  the  remedy  ?  Is  it  not  evident  that 
it  must  be  found  in  furnishing,  for  private  members,  the 
opportunity  for  laboring  more  actively  for  God,  and  in 
rendering  our  churches  earnest  and  zealous  associations 
for  the  promotion  of  Christianity  ?  Our  meetings  for 
prayer  must  be  multiplied,  and  these  should  be  con- 
ducted mainly  by  private  members  of  the  church.  Our 
dwellings  should  be  frequently  opened  for  such  meet- 
ings, rather  than  for  routs  and  fashionable  entertain- 
ments. Every  brother  should  be  encouraged  to  speak 
at  such  meetings  in  exhortation,  in  encouragement,  in 
warning,  or  in  exposition  and  application  of.  the  word 
of  God.  The  church  itself  should  earnestly  inquire  for 
places  in  the  city  where  the  destitution  is  the  sorest, 
and  where  those  are  to  be  found  in  the  greatest  num- 
bers, who,  in  their  homely  garb,  would  be  ashamed  to 
appear  in  the  temples  commonly  erected  for  the  worship 
of  Jesus  of  Nazareth.  These  places  the  church  should 
supply  with  Sabbath-schools  and  religious  services,  not 
by  employing  here  and  there  a  city  missionary,  but  from 
its  own  members.  It  should  be  the  primary  object  of 
every  church  to  cultivate  all  the  talent  for  this  service 
which  it  possesses,  and  employ  it  systematically  in  the 
work  of  evangelization.  There  is  scarcely  a  city  church 
among  us,  which  could  not  furnish  a  large  number  of 
intelligent  Christian  men,  abundantly  competent  to  this 
work.  Many  of  them  would  labor  without  a  license. 
Others  should  receive  a  license,  and  they  might,  with 
great  profit  both  to  themselves  and  others,  frequently 
occupy  any  of  our  pulpits  on  the  Sabbath,  while,  on  the 


DR.    SHARP.  253 

other  days  of  the  week,  they  devoted  themselves  to  secu- 
lar avocations.  From  these  would  arise  a  large  body 
of  efficient  pastors,  men  whose  talents  were  manifestly 
designed  for  extensive  usefulness,  and  to  whom  the  min- 
istry became  so  attractive  as  to  disengage  them  from 
every  other  pursuit.  Such  a  man  was  the  late  Dr.  Sharp, 
whose  praise  is  in  all  the  churches.  While  engaged  in 
mercantile  business,  he  believed  that  he  might  be  use- 
ful in  preaching  Christ,  without  charge,  to  the  destitute 
in  the  suburbs  of  New  York.  He  was  licensed  by  the 
church  to  which  he  belonged,  and  for  some  time  labored 
successfully  in  this  manner.  It  soon  became  evident 
that  the  pulpit,  and  not  the  counting-room,  was  the 
place  in  which  he  could  most  effectually  serve  the  Mas- 
ter, and  after  spending  some  time  under  the  instruction 
of  the  late  Dr.  Staughton,  he  commenced  that  career 
of  usefulness  which  has  endeared  his  name  to  the  whole 
church  of  God. 

The  effect  of  such  a  course  upon  the  religious  char- 
acter of  individual  members,  need  not  be  here  spoken 
of.  The  man  who  had  spent  his  Sabbaths  in  calling 
men  to  repentance,  could  hardly  fail  to  testify  for  Christ 
on  the  other  days  of  the  week.  By  a  large  and  more 
thoughtful  reading  of  the  Scriptures,  his  mind  would  be 
more  deeply  imbued  with  divine  truth.  Communion 
with  God  would  render  the  pursuits  of  worldly  men  dis- 
tasteful. He  would  walk  through  the  midst  of  tempta- 
tion unharmed,  protected  by  an  invisible  arm,  for  he 
that  dwelleth  in  the  secret  place  of  the  Most  High 
shall  abide  under  the  shadow  of  the  Almighty. 

Could  these  ideas  prevail,  it  is  manifest  that  a  new 
era  would  open  upon  our  churches.   Every  church  would 


254  ENTIEE     DEVOTION    TO     CHRIST. 

become  a  living  fountain,  diffusing  on  every  side  the 
waters  of  salvation.  Instead  of  looking  to  organizations 
polluted  by  political  ambition — instead  of  relying  on 
policemen  and  material  force,  the  disciples  of  Christ, 
trusting  to  his  aid,  would  go  forth  to  regenerate  the 
world  around  them.  And  they  would  do  it.  The  wil- 
derness and  the  solitary  place  would  be  glad  for  them, 
and  the  desert  would  rejoice  and  blossom  like  the  rose. 

But  it  will  be  said  that  there  is  and  must  be  a  division 
of  labor  in  this  work  ;  some  must  accumulate  wealth  to 
support  those  who  give  up  themselves  to  the  ministra- 
tion of  the  gospel.  I  ask,  Is  this  so  ?  Is  one  man  to 
give  up  himself,  and  another  his  ivealth,  and  another 
his  love  of  pleasure  to  Christ,  while  each  withholds  the 
remainder  ?  Is  this  the  piety  of  the  gospel  ?  Christ 
gave  himself  wholly  for  us,  and  should  not  we  give  up 
our  whole  selves  to  him  ?  So  Saul  was  very  jealous  for 
the  Lord  of  Hosts,  but  the  bleating  of  the  sheep  and 
oxen  revealed  his  hypocrisy.  We  may  be  sure  that  the 
man  who  gives  up  but  a  part  to  Christ,  always  reserves 
for  himself  all  that  he  loves  best,  and  yields  to  the 
Saviour  only  the  remainder  But  you  say,  We  are  ac- 
quiring property  for  Christ.  Can  you,  my  brother,  say 
that  to  him  ?  Does  he  not  know  better  ?  If  you  are 
accumulating  for  him,  you  are  spending  for  yourselves, 
and  leave  him  only  the  fragments.  My  dear  brother, 
the  word  of  Grod  is  quick  and  powerful,  a  discerner  of 
the  thoughts  and  intents  of  the  heart. 

But  it  may  be  said,  men  will  not  do  as  you  recom- 
mend. It  may  be  so,  but  what  then  ?  What  becomes 
of  the  cause  of  Christ  ?  Who  is  prepared  to  suffer  the 
punishments   of   disobedience  ?      Indications   are   not 


IMPKOVEMENT    OF    THE     MINISTRY.         255 

few,  tliat  judgments  for  our  sins  are  rapidly  approach- 
ing. Who  of  us  shall  stand  when  God  riseth  up,  and 
who  shall  answer  when  he  appeareth  ?  If  this  is  the  way 
to  ohey  Christ,  the  only  way  in  which  Christianity  can 
exert  its  legitimate  effect  on  the  minds  of  men,  and  we 
say  we  can  not  and  will  not  pursue  it,  we  surrender 
Christ  to  his  enemies,  we  give  up  the  contest,  and  yield 
the  victory  to  the  powers  of  darkness.  Sinner,  redeem- 
ed by  the  blood  of  Christ,  are  you  prepared  to  do  this  ? 


XLI. 

MEANS    TO   BE    USED   TO   IMPROVE   THE   WHOLE    MINISTRY. — THEOLOGICAL 
SEMINARIES. — COLLEGES. — ACADEMIES. 

In  rny  preceding  papers  I  have  endeavored  to  show 
the  manner  in  which  the  ministry  may  be  increased  in 
number.  It  seems  to  me  to  have  been  the  way  devised 
by  the  Master.  It  has  always  proved  eminently  suc- 
cessful. The  evil  which  we  complain  of  is  universal. 
It  must  arise  from  some  universal  error,  either  in  our 
theory  or  practice,  or  both.  It  can  not  be  removed  but 
by  a  change  in  that  theory  or  practice.  I  have  en- 
deavored to  point  out  the  change  which  seems  to  be 
required.  We  must  return  to  the  theory  and  practice 
which  prevailed  when  we  had  more  ministers  than 
churches.  In  no  other  manner  can  we  hope  to  make 
progress,  or  to  perform  that  part  in  the  conversion  of 
the  world  which  the  Master  has  assigned  to  us. 

I  hope  it  will  be  admitted,  that  by  the  use  of  the 
means  which  I  have  suggested,  the  number  of  ministers 
would  be  greatly  increased,  may  I  not  say,  so  much 


256  MATERIAL    FOR    THE    MINISTRY 

increased  as  to  be  adequate  to  the  supply  of  our  wants. 
It  will  be  a  ministry  composed  of  men  of  different 
ages,  coming  from  various  occupations  in  life,  and 
of  great  diversity  of  intellectual  culture.  They  will 
all  agree,  however,  in  many  particulars.  They  will 
have  entered  the  ministry  because  they  believe  that 
the  Holy  Spirit  has  called  them  to  this  office,  and  their 
brethren  will  have  come  to  the  same  conclusion  respect- 
ing them.  Most  of  them  will  have  given  themselves  to 
the  work  at  the  cost  of  personal  sacrifice,  and  a  large 
portion  of  them  will,  by  early  labor,  have  attained  to 
vigor  of  constitution,  firmness  of  nerve,  and  a  power 
of  overcoming  difficulties,  which  hot-house  cultivation 
never  confers.  I  ask,  What  better  material  for  a  min- 
istry could  be  found  than  a  body  of  just  such  men  ? 

I  come  now  to  the  second  part  of  my  work.  I  pro- 
posed to  show,  first,  how  the  number  of  our  ministers 
could  be  increased  ;  and  secondly,  how  their  efficiency 
could  be  promoted.  I  proceed  to  the  second  considera- 
tion. Suppose  that  annually  six  or  eight  hundred  of 
such  ministers  are  given  to  us  ;  how  shall  Ave,  so  far  as  we 
can,  make  them  able  ministers  of  the  New  Testament  ? 

Before  answering  this  question,  let  us  determine 
what  is  the  object  to  be  aimed  at.  Let  us  look  at  tills 
question  calmly,  as  reasonable  men,  capable  of  forming 
an  opinion  for  ourselves,  and  without  turning  to  the 
precedents  set  before  us  by  other  denominations.  Is  it 
our  object  merely  to  carry  to  a  higher  point  of  educa- 
tion, one  in  twenty  of  these  brethren,  leaving  all  the 
remainder  without  sympathy  or  aid  ?  Shall  we  say  to 
brethren  who  pant  for  knowledge,  but  who  are  unable 
to  devote  more  than  one,  two,  or  three  years  to  prepar- 


AIDING    THOSE    "WHO    ARE    CALLED.  257 

ation,  "  Go  and  study  for  five  or  six  years,  and  then  we 
will  aid  you ;"  and  by  this  decision  shut  them  out  from 
all  aid  whatsoever?  Or  shall  we  say  to  brethren  whose 
time  is  thus  limited  by  the  providence  of  God,  "  If  you 
will  promise  to  go  to  an  academy,  and  study  two  years 
with  boys,  and  then  go  through  college,  and  add  to 
this  a  three  years'  course  at  a  seminary,  we  will  assist 
you ;  but  if  you  will  not  or  can  not  do  this,  we  have 
nothing  to  say  to  you  ?"  Is  this  right,  is  it  wise,  is  it 
kind,  can  it  be  acceptable  to  the  Master  ?  Is  this 
really  zeal  for  educating  the  Baptist  ministry  ? 

We  take  a  different  view  of  this  subject.  We  urge 
the  necessity  of  giving  to  every  brother  whom  God  has 
called  to  the  ministry,  as  large  an  amount  of  culture  as 
the  circumstances  in  which  he  is  placed  render  ex- 
pedient or  practicable.  We  should  look  upon  the 
farmer  or  mechanic,  who  gives  evidence  that  he  has 
been  called  of  God  to  the  ministry,  with  just  the  same 
respect,  and  extend  to  him  the  hand  of  fellowship  as  cor- 
dially as  if  he  had  spent  his  whole  life  in  study,  and  bore 
in  his  hand  a  dozen  diplomas.  We  should  more  cheer- 
fully aid  him  than  the  other,  for  the  simple  reason  that 
his  need  is  more  pressing.  I  will  not,  however,  pursue 
this  question  any  further.  I  do  not  conceive  that  there 
can  exist,  among  brethren  at  large,  more  than  one 
opinion  concerning  it. 

The  question  before  us,  then,  is,  In  what  manner 
shall  we  proceed,  so  as  best  to  increase  the  usefulness 
of  the  whole  mass  of  ministerial  talent  ? 

I  need  say  but  little  of  Theological  Seminaries. 
They  have  their  utility  ;  but  they  educate  so  few  that 
they  can  affect,  but  in  a  small  degree,  the  multitude 


258        NEED     OF     INCREASED    EFFICIENCY 

whom  we  wish  to  benefit.  Besides,  they  are  under  the 
special  guardianship  of  learned  and  able  brethren,  who 
are  thoroughly  acquainted  with  the  subject  of  educa- 
tion— who  have  made  theological  education  their  pe- 
culiar study,  and  have  arranged  their  courses  of  in- 
struction with  special  reference  to  their  view  of  the 
wants  of  our  own  denomination.  Of  such  institutions, 
so  conducted,  it  becomes  us  to  speak  with  becoming 
reverence.  If,  however,  a  suggestion  in  respect  to  them 
might  be  made  without  presumption,  I  would  ask, 
Could  they  not  be  rendered  more  efficient  ?  By  the 
tables  already  referred  to,  they  graduate  annually 
about  one  student  and  a  half  to  each  officer  of  in- 
struction. Could  not  this  proportion  be  somewhat  ex- 
ceeded ?  The  labor  of  teaching  such  classes  can  not 
be  oppressive  ;  might  not  other  courses,  adapted  to 
other  classes  of  students,  be  introduced  ?  So  long  as 
our  seminaries  admit  none  but  those  who  have  pursued 
a  collegiate  course,  or  its  equivalent,  their  number  of 
students  must  be  small,  and  the  labor  of  instructors 
not  burdensome.  Might  they  not  add  something  to 
their  courses  of  instruction  ? 

If  it  might  be  done  without  offense,  I  would  ask, 
Mi,vht  not  more  direct  effort  be  exerted  to  make 
preacJters — I  say  preachers,  in  distinction  from  philol- 
ogists, translators,  professors,  teachers,  and  writers  on 
theology  ?  Other  professional  schools  aim  to  render 
men  able  in  the  practice  of  their  several  professions. 
The  law  school  is  satisfied  if  it  makes  good  lawyers. 
The  medical  school  is  satisfied  if  it  makes  good  phy- 
sicians. Why  should  not  the  theological  school  aim 
more   simply   at   making  good   and   effective   preach- 


IN    THEOLOGICAL     SEMINARIES.  259 

ers  ?  Men  need  instruction  and  practice  in  the  every- 
day duties  of  the  ministry.  They  should  acquire  the 
power — and  it  is  a  great  power — of  unwritten,  earnest, 
effective  speech. 

I  rejoice  to  perceive  that  all  the  changes  in  our 
seminaries  are  in  the  right  direction.  In  the  cata- 
logue of  Newton  Seminary  it  is  said  that  the  course  is 
designed  for  those  who  have  passed  through  a  collegiate 
course,  or  what  is  equivalent  to  it  ;  they  nevertheless 
add  that  other  students  are  welcomed  to  their  instruc- 
tions, and  arrangements  are  made  for  their  especial 
improvement.  I  have  not  the  catalogue  at  hand,  but 
this  is,  I  think,  the  substance  of  the  announcement. 
In  the  Institution  at  Fairmount,  Cincinnati,  as  it  has 
been  stated  in  the  public  papers,  the  course  of  instruc- 
tion, in  the  main,  coincides  with  the  suggestions  which 
I  have  offered.  Students  are  made  to  acquire  practice 
in  preaching,  and  candidates  of  a  much  greater  diver- 
sity of  acquisition  than  usual,  are  admitted  to  the 
Institution.  All  these  are  hopeful  indications.  Let 
the  principles  on  which  these  changes  proceed  be  car- 
ried out  to  their  results,  and  the  usefulness  of  these 
institutions  will  be  indefinitely  increased. 

Bat  besides  theological  schools,  we  have  a  large 
number  of  colleges  and  academies  endowed  by  our 
brethren,  which  ought  to  render  efficient  aid  in  the  im- 
provement of  the  ministry.  By  following  the  example 
of  others  in  founding  schools  of  learning,  while  our  in- 
tention has  been  to  benefit  the  ministry,  we  have  con- 
trived to  render  them,  in  the  least  possible  degree, 
capable  of  accomplishing  our  object.  We  have,  with 
one   exception,    adopted   in   all  its  strictness,  the  old 


260  MODIFICATION    OF     STUDIES 

academic  course,  which  prescribes  a  fixed  succession  of 
certain  studies  for  four  years,  and  unless  a  man  pursues 
the  preparatory  routine,  and  enters  for  the  whole  course, 
he  can  derive  from  them  hut  little  advantage.  Thus,  a 
person  who  wishes  to  study  such  branches  as  would  be 
of  service  to  him  in  preaching,  and  has  neither  time  nor 
means  for  doing  more,  is  effectually  excluded  from  their 
benefits.  Is  ow  it  is  manifest  that  a  college  intended  to 
benefit  the  ministry,  should  conform  its  arrangements 
to  the  actual  condition  of  the  ministry.  Our  colleges 
should  be  so  constituted  that  licentiates,  to  say  noth- 
ing of  any  others,  should  be  enabled  to  pursue  such 
studies  as  they  need,  and  under  the  same  advantages 
as  any  other  students.  To  many  who  are  unable  to 
pursue  the  languages  and  mathematics,  a  course  em- 
bracing physical  science,  rhetoric,  history,  intellectual 
and  moral  philosophy,  would  be  invaluable ;  or,  if  the 
student  could  not  pursue  all  these  courses,  he  might 
take  only  such  of  them  as  he  most  needed.  The  same 
remark  applies,  in  substance,  to  our  high  schools.  Ar- 
rangements in  these  seminaries  should  be  made,  which 
shall  facilitate  the  education  of  young  men  somewhat 
advanced  in  life.  It  is  not  necessary  that  such  men  be 
obliged  to  sit  in  the  school-room  and  recite  with  boys 
and  children.  A  young  man,  who,  in  obedience  to  the 
call  of  God,  leaves  his  occupation  for  the  ministry,  has 
trials  enough  to  meet,  without  being  called  on  to  bear 
any  that  are  superfluous. 

But  we  might,  with  great  reason,  go  further  than 
this.  It  would  be  very  desirable  even  to  have  a  course 
of  instruction  for  licentiates  especially.  Many  of  our 
institutions  have  courses  arranged  especially  for  teach- 


IN     COLLEGES.  261 

ers;  and  lectures  are  delivered  for  their  exclusive  benefit. 
Why  should  not  the  same  plan  be  adopted  in  behalf  of 
licentiates  ?  Why  should  not  courses  of  lectures  be 
delivered  in  our  colleges  on  the  evidences  of  religion,  on 
the  principles  of  interpretation  common  to  all  languages, 
on  the  essential  doctrines  of  revelation,  on  the  rhetoric 
of  the  pulpit,  and  on  pastoral  duty  ?  I  rejoice  to  see 
that  at  Waterville  College,  arrangements  are  in  progress 
for  accomplishing  this  object.  I  do  not  know  ho  w  a  col- 
lege could  more  effectually  serve  the  cause  of  ministerial 
education,  than  by  devising  some  such  plan.  Professors 
who  would  undertake  such  a  service,  would  be  abund- 
antly rewarded  in  their  own  souls.  They  need  some 
effort  of  this  kind  for  their  own  spiritual  edification. 
Were  this  course  pursued  by  all  our  colleges,  it  would 
add  greatly  to  our  ministerial  power. 


XLII. 

OUB  GREAT  RELIANCE  FOR  THE  IMPROVEMENT  OF  THE  MINISTRY  IS  ON 
THE  MINISTRY  ITSELF. — WHAT  A  MINISTER  MAT  DO  IN  THIS  WORK. — 
THE   BLESSING   THAT   WILL   FOLLOW   SUCH   LABOR. 

In  my  last  paper,  I  attempted  to  show  what  could  be 
done  by  the  colleges  and  schools  endowed  and  supported 
by  Baptists,  for  the  improvement  of  the  Baptist  minis- 
try. It  will,  of  course,  be  said,  in  the  first  place,  this 
would  render  our  colleges  peculiar.  Be  it  so.  Are  we 
not  able  to  determine  what  is  best  for  ourselves  ?  Are 
we  so  bound  to  other  examples  that  we  must  follow 
them  to  our  own  destruction  ?  A  great  deal  is  written 
and   spoken   on   the   subject   of  ministerial  education 


262  RELIANCE    ON    THE     MINISTRY 

among  us.  Platforms  thunder  with  the  eloquence 
aroused  by  the  exciting  theme,  and  the  agent  repeats 
for  the  hundredth  time  his  narrative  of  the  wants  of  the 
denomination.  It  has  all  resulted  in  leaving  us  more 
imperfectly  supplied  with  ministers  than  before.  Let 
us  now  take  up  the  subject  in  earnest.  Let  us  make  a 
serious,  universal  effort  to  accomplish  something,  and 
then  something  will  be  accomplished. 

But  it  may  be  said,  that  if  we  made  these  provisions, 
no  one  would  avail  himself  of  them.  I  do  not  know  on 
what  authority  this  should  be  said,  until  the  experiment 
has  been  fairly  made.  I  say  fairly  made.  Let  the 
instruction  be  valuable,  and  adapted  to  the  wants  of 
licentiates;  let  them  be  treated,  not  as  outsiders  who 
should  be  thankful  even  for  the  crumbs  that  fall  from 
the  table  of  science,  but  as  men  respectable  and  re- 
spected ;  and  let  the  churches  encourage  every  promis- 
ing young  man  to  improve  himself,  as  far  as  the  provi- 
dence of  God  renders  it  practicable,  and  the  experiment 
will  not  fail.  If  neither  of  these  things  can  be  done,  it 
must  fail,  and  it  will  deserve  to  fail. 

But  it  is  manifest  that  if  the  door  of  the  ministry  is 
opened  as  wTidely  as  I  have  suggested,  a  part,  indeed 
the  greater  part,  of  those  who  enter  it,  will  be  composed 
of  men  so  bound  by  prior  engagements  that  they  can 
not  leave  home  at  all ;  much  less  can  they  leave  it  for  a 
prolonged  and  expensive  residence  in  some  distant  part 
of  the  country.  What  shall  be  done  to  aid  this  large 
portion  of  our  brethren,  the  very  men  who  most  of  all 
need  our  aid  ? 

Here,  as  every  one  must  anticipate,  I  turn  at  once  to 
the  ministry.     We  look  to  you,  brethren,  for  we  have 


FOR    MINISTERIAL    IMPROVEMENT.         263 

nowhere  else  to  look.  You,  above  all  other  men,  can 
aid  in  giving  efficiency  to  the  ministry  of  the  gospel. 
The  work  to  he  done  is  great.  The  laborers  must  be 
many,  and  they  must  labor  in  earnest.  The  wall  must 
be  built,  and  it  can  never  be  built,  unless  every  man 
builds  over  against  his  own  house. 

I  say,  then,  let  every  minister  of  Christ,  in  the  first 
place,  seek  out  and  bring  forward  all  the  talent  for  the 
ministry  which  exists  in  his  church,  and  let  him  pray, 
and  encourage  his  brethren  to  pra}7,  that  such  talent 
may  be  bestowed  in  abundant  measure.  We  have  the 
promise  of  Christ  that  such  prayer  shall  be  answered. 
Let  us  go  to  him  freely,  asking  in  faith,  nothing 
doubting. 

Suppose,  now,  your  prayers  to  be  answered,  and  a 
number  of  your  brethren  come  forward  desiring  to  labor 
in  the  work  of  the  ministry.  You  and  your  church 
need  great  wisdom  in  this  matter.  See  that  you  act 
wisely,  in  the  fear  of  G-od.  If  you  think  a  brother  has 
misjudged  his  calling,  and  you  obtain  no  evidence  from 
his  communications  that  he  is  designed  by  the  Master 
for  public  usefulness,  tell  him  so,  kindly  and  plainly.  If 
he  is  not  satisfied,  give  him  longer  time  for  trial,  but  do 
not  place  him  in  a  work  to  which  you  do  not  believe  he 
has  been  called.  You  are  acting  for  Christ  in  this 
matter,  and  you  have  no  right  to  please  either  yourselves 
or  any  other  men. 

But  having  acted  according  to  your  best  judgment, 
you  find,  to  your  joy  and  rejoicing,  that  there  are  sev- 
eral of  your  brethren  whom  you  believe  Christ  has  called 
to  labor  in  the  ministry.  You  find  them  exceedingly 
dissimilar  in  character  and    circumstances.     Can    the 


264  VARIETIES    OF    TALENT. 

same  rule  reasonably  be  applied  to  them  all  ?  Can  we 
wisely  advise  thern  all  to  pursue  the  same  course  ?  They 
range  from  the  age  of  fifteen  to  that  of  twenty-five  or 
thirty  years.  They  are  of  great  variety  of  education 
and  culture.  Some  are  under  no  previous  engage- 
ments, others  have  entered  into  contracts,  and  are  en- 
gaged in  business  which  can  not  now  be  honestly  brought 
to  a  close.  It  will  be  a  question  whether  some  had  not 
better  become  preachers  without  giving  up  the  business 
in  which  they  are  engaged.  Others  may  appear  prom- 
ising, but  it  is  evident  that  they  had  better  preach  for 
a  time  as  licentiates,  and  wait  for  the  openings  of  Prov- 
idence to  determine  the  future.  Others  are  young,  and 
can  devote  some  years  to  education.  But  here  a  ques- 
tion arises  :  Have  they  the  kind  of  talent  which  will  be 
benefited  by  the  ordinary  course  of  education  ?  Many 
good  men  go  through  college  without  acquiring  any  ad- 
ditional mental  power.  They  are  essentially  the  same 
men  after  ten  years'  study  as  they  were  before,  with 
greater  accuracy,  more  fearful  of  making  a  mistake,  but 
with  no  greater  vigor  and  no  higher  promise  of  useful- 
ness than  when  they  commenced.  And  yet  such  men 
may  be  useful  in  no  common  degree — they  are  made 
for  action  and  effort,  rather  than  for  investigation  and 
solitary  study.  There  may  be  some,  again,  who  exhibit 
talents  which  point  them  out  as  young  men  whom  the 
Master  has  chosen  for  labor  in  which  extensive  educa- 
tion is  manifestly  required.  It  is  in  the  highest  degree 
desirable  that  such  brethren  should  be  encouraged  to 
pursue  a  liberal  course  of  education.  They  may  not 
be  any  more  useful  than  others  of  their  brethren,  but 
the  Master  seems  to  have  designated  them  for  a  pecu- 


ENCOURAGING    SELF-EFFORT.  265 

liar  field  of  labor,  and  they  should  be  prepared  to  enter 
it.  Still,  if  such  be  the  case,  it  does  not  follow  that 
the  church  should  assume  the  whole  responsibility  of 
their  education.  If  they  possess  unusual  talent,  they 
are  the  better  able  to  educate  themselves.  This  they 
should  be  encouraged  to  do.  They  should  proceed  upon 
the  principle  that  it  is  a  work  to  be  done  by  themselves, 
and  that  they  will  do  it  as  far  as  they  are  able.  When 
they  are  in  straits,  let  them  always  be  assisted.  Let 
every  kind  thing  be  done  to  aid  them  in  their  merit- 
orious undertaking.  But  let  not  the  responsibility 
be  taken  from  the  men  themselves.  If  a  young  man 
of  promise,  in  this  country,  desires  an  education,  he 
will  be  educated.  He  may  not  complete  his  course 
in  the  same  time  as  another,  but  he  will  do  it,  and 
do  it  mainly  by  his  own  exertions.  And  this  very  ex- 
ertion will,  in  the  end,  prove  the  most  valuable  part  of 
his  whole  education.  Yet,  let  me  not  be  misunder- 
stood. Never  let  a  promising  young  brother  be  left  to 
sink  into  despondency.  Lot  him  know  that  if  he  does 
all  he  can  for  himself,  he  will  not  be  left  to  fall  to  the 
ground.  And  beyond  question,  the  members  of  his  own 
church,  those  who  know  him  and  have  an  opportunity 
to  observe  his  walk  and  conversation,  are  the  proper 
persons  to  aid  him.  Why  should  they  contribute  their 
money  to  strangers,  who  shall  give  it  to  him,  instead 
of  giving  it  to  him  themselves  ? 

But  we  pass  these  cases  to  consider  those  that  remain. 
There  will  probably  be  a  portion  of  those  who  manifest 
talent  adapted  to  usefulness,  who  may  grow  into  the 
successful  pastor,  or  the  earnest  evangelist,  or  the  faith- 
ful licentiate,  but  who  are    chained  at  home  for  the 

12 


266  OPPOHT  UNITIES    FOR 

present,  by  the  providence  of  God.  They  may  have 
relinquished  their  studies  at  boyhood,  and  have  since 
enjoyed  small  means  of  improvement.  They  do  not 
know  where  to  begin,  or  what  course  to  pursue.  They 
feel  their  need  of  intellectual  cultivation,  while  the 
space  between  their  present  position  and  that  which 
they  would  attain,  seems  veiled  in  thick  darkness. 
Now,  to  such  persons,  a  judicious  pastor  would  be  of 
the  greatest  advantage.  By  free  conversation,  he 
could  learn  the  bias  of  each  individual,  and  ascertain 
his  precise  intellectual  position.  He  might  then  mark 
out  for  him  the  course  which  he  could  most  profitably 
pursue.  In  most  cases,  he  could  easily  refer  a  brother 
to  such  teachers  in  the  vicinity  as  would  give  him  the 
needful  assistance.  Where  this  was  impossible,  he 
might  undertake  the  work  himself.  This,  however, 
would  rarely  be  necessary.  There  are  few  districts  in 
our  country,  except  the  newest  settlements,  where  the 
ordinary  branches  of  a  solid  English  education  may  not 
be  pursued  under  a  competent  instructor.  A  teacher 
by  profession,  or  any  other  person  of  generous  senti- 
ments, would  cheerfully  give  assistance  to  a  pious  man, 
struggling  to  obtain  that  knowledge  which  would  render 
him  more  useful  in  the  work  of  the  ministry. 

But  suppose  this  done,  the  licentiate  requires  im- 
portant aid  in  the  special  work  to  which  he  has  given 
himself.  Here  the  older  ministering  brother  may  be 
of  essential  service.  He  may  direct  the  reading  of  the 
licentiate,  set  before  him  in  a  connected  view  the  doc- 
trines of  the  gospel,  point  out  to  him  the  proof-texts, 
show  him  the  objections  to  them  which  he  has  himself 
met,  and  the  best  way  of  answering  them,  exhibit  to 


PURSUING    STUDY.  267 

him  the  various  subterfuges  of  the  heart,  explain  to 
him  the  mode  of  interpreting  the  word  of  God,  remove 
the  false  views  which  he  may  have  derived  from  an  in- 
cautious reading  of  the  Scriptures,  and  thus  add  much 
to  his  efficiency  as  a  preacher  of  the  gospel.  He  may 
also  teach  him  to  form  the  plan  of  a  sermon,  show  him 
the  errors  of  the  plans  which  he  presents,  hear  him 
preach,  point  out  his  awkwardness  in  language  and  de- 
livery, encourage  him  in  all  that  is  good  and  acceptable, 
and  prune  away  all  that  is  the  reverse.  In  this  way  a 
pastor  may  be  of  invaluable  advantage  to  his  younger 
brother  in  the  ministry.  ^Nor  need  this  be  done  in  the 
form  of  stiff  and  formal  lectures.  It  may  nearly  all  be 
accomplished  in  the  way  of  pleasant  fraternal  conversa- 
tion, while  riding  to  visit  the  sick,  or  while  walking  to- 
gether to  attend  a  meeting,  or  working  together  in  the 
garden  or  the  field.  Older  brethren  in  the  ministry 
have  little  idea  how  greatly  they  might  improve  their 
juniors  by  conversation  of  this  kind.  One  of  our  most 
distinguished  and  most  eloquent  ministers,  on  whose 
lips  the  first  men  in  the  nation  have  hung  with  solemn 
attention,  once  told  me  that  all  the  instruction  which 
he  had  ever  received  in  preaching,  was  contained  in  a 
single  remark  addressed  to  him  by  an  aged  father  in 
the  gospel.  "  Tell  the  people,"  said  he,  "  precisely  what 
they  tell  you."  He  had  the  good  sense  to  understand 
the  precept,  and  reduce  it  to  practice.  In  visiting  his 
people,  he  remarked  the  various  forms  of  religious  ex- 
perience, in  affliction,  in  joy,  in  conversion,  remorse, 
repentance,  faith,  doubt,  trust,  in  sickness  and  health, 
and  in  the  hour  of  death.  He  told  the  people  what 
they  told  him,   and  hence  his  preaching  was  distin- 


268  BENEFIT     OF     AIDING     STUDENTS. 

guished  for  vivacity,  knowledge  of  the  human  heart, 
and  richness  of  religious  experience,  which  has  been 
rarely  excelled.  Probably  in  no  six  months  of  his  life 
did  that  old  minister  ever  do  so  much  to  advance  the 
cause  of  Christ,  as  by  uttering  these  few  words  of  ad- 
vice to  a  younger  brother. 

Do  not  say,  brethren,  you  have  not  time  for  this  la- 
bor. I  know  you  are  pressed  with  care  ;  but  how  could 
you  spend  your  time  more  profitably  to  the  cause  of 
Christ,  than  in  just  this  manner  ?  Could  you  not  de- 
vote to  it  one  afternoon  in  the  week  ?  This,  probably, 
would  suffice  for  all  that  would  be  demanded.  While 
teaching  others,  you  would  greatly  improve  yourself. 
And  besides,  your  younger  brother  would  soon  abund- 
antly repay  you,  by  the  aid  he  would  render  in  the  dis- 
charge of  your  duties.  What  could  be  more  delightful 
than  for  a  minister  to  have  three  or  four  brethren  unit- 
ing with  him  in  carrying  forward  the  work  of  God,  all 
animated  by  the  same  spirit,  all  aiming  at  the  same  ob- 
ject, and  filling  the  whole  district  in  which  they  live 
with  the  preaching  of  the  word.  Under  such  a  state  of 
things,  how  rapidly  would  converts  be  multiplied,  and 
how  many  new  ties  would  bind  ministering  brethren  to- 
gether. I  may  add,  how  greatly  would  the  power  of 
the  elder  ministry  be  increased.  He  that  watereth 
would  here  in  a  special  manner  be  watered  himself. 


MINISTERS    CAN     DO    THIS    "WORK.  269 


XLIII 

MINISTERS   COMPETENT   TO   THIS   'WORK. — WITHOUT    THEM   IT   CAN   NOT   BE 
DONE. — SUGGESTION'S   TO   THOSE    THAT    HAVE    THE    MINISTRY    IN    VIEW. 

To  the  remarks  in  the  preceding  paper  I  know  it  will 
be  said,  "  We  are  not  competent  to  this  work."  It 
must  be  left  to  the  professors  of  theological  seminaries. 
To  this  I  reply,  that  one  of  the  most  popular  objections 
made  against  theological  professors  is,  that  they  have 
not  precisely  what  you  have,  practical  acquaintance  with 
the  working  of  the  ministry.  Not  to  mention  ministers 
abroad,  Dr.  Stillman,  Dr.  Baldwin,  Dr.  Chapin,  and 
more  than  either,  Dr.  Staughton,  while  engaged  in  the 
work  of  a  laborious  ministry,  were  thus  instrumental  in 
introducing  to  the  pulpit  a  host  of  our  most  eminent 
preachers.  But  consider  for  a  moment.  Can  you  not 
always  teach  another  what  he  does  not  know  so  well  as 
you  ?  You  can  surely  impart  to  another  all  the  knowl- 
edge you  have  yourself.  This  is  all  that  is  required. 
If  every  minister  would  do  this,  he  would  confer  an  in- 
valuable benefit  on  those  who  are  coming  forward  into 
the  ministry.  But  I  know,  from  my  own  observation, 
^that  brethren  who  make  this  objection  underrate  them- 
selves. I  could  enumerate  scores  and  hundreds,  who, 
by  devoting  a  portion  of  their  time  to  this  object,  might 
not  only  greatly  increase  the  number,  but  add  vastly  to 
the  efficacy  of  brethren  who  have  no  other  means  of  im- 
provement. 

But  this  is  not  all.  It  by  no  means  follows  that  the 
licentiate  will  go  no  further  than  you  can  find  the  time 
to  carry  him.     Set  a  man  of  sound  mind  and  earnest 


270  NEED    OF    INDIVIDUAL    EFFORT, 

purpose  upon  the  right  track,  and  he  will  go  on  by 
himself.  Some  of  those  whom  you  have  thus  cultivated, 
may,  after  feeling  their  own  biases,  pursue  wider  and 
more  extended  courses  of  study.  Others,  bent  on  self- 
improvement,  will  go  on  in  a  rapid  course  of  self-de- 
velopment. The  seed  which  you  sow,  though  as  a  grain 
of  mustard-seed,  yet  falling  into  good  soil,  may  become 
a  great  tree.  You  may  have  the  pleasure  of  seeing 
your  pupils  advancing  in  knowledge,  piety,  and  influ- 
ence, until  they  are  much  abler  ministers  than  yourself. 
What  higher  reward  than  this  can  an  instructor  either 
exjDect  or  desire  ? 

You  see  then,  brethren,  the  object  which  is  upper- 
most in  my  mind.  It  has  seemed  to  many  who  have 
thought  on  this  subject,  that  the  Baptists  in  this  coun- 
try fail  to  accomplish  one  half  of  what  is  obviously  and 
imperatively  demanded  of  them  by  the  Saviour.  One 
of  the  reasons  of  our  failure  is,  that  we  have  not  felt 
the  importance  of  universal,  individual  effort.  We 
have  relied  on  voluntary  associations  to  do  what  each 
one  should  do  himself.  The  individual  church  mem- 
bers stand  still,  and  yet  expect  the  church  to  go  for- 
ward. The  church  sees  a  great  work  before  it,  and  in- 
stead of  doing  it,  looks  to  the  Home  Missionary  Society, 
or  the  Convention  to  do  it.  The  minister  sees  the  ne- 
cessity of  greater  numbers  and  greater  efficiency  in  the 
ministry,  but  instead  of  doing  the  work  himself,  he 
turns  it  over  to  the  Education  Society.  The  Societies 
turn  over  the  work  to  their  Boards.  The  Boards  turn 
it  over  to  their  Executive  Committees.  The  Executive 
Committees  turn  it  over  to  the  Secretaries.  Thus,  in 
fact,  the  work  of  extending  the  cause  of  Christ  among 


APPEAL    TO    THE     MINISTRY.  271 

us,  which  belongs  essentially  to  every  discijjlc,  is  de- 
volved on  some  fifteen  or  twenty  men,  who,  overbur- 
dened with  business,  do  all  they  possibly  can  ;  but  what 
does  this  amount  to,  in  comparison  with  the  universal 
effort  of  six  or  eight  hundred  thousand  communicants, 
each  laboring  in  his  own  sphere,  each  building  over 
against  his  own  house,  all  animated  with  the  same 
spirit,  each  determined  to  do  with  his  whole  heart  the 
whole  service  which  the  Master  has  appointed  to  him 
individually,  and  casting  loose  from  all  entanglements, 
resolved,  whether  minister  or  private  brother,  to  know 
nothing  but  Jesus  Christ  and  him  crucified. 

In  the  work  specially  of  enlarging  and  strengthening 
the  ministry,  the  ministry  must,  of  course,  take  a  prom- 
inent part.  To  them  it  especially  appertains.  With- 
out their  whole-hearted  aid,  we  may,  by  Associations 
and  Societies,  do  here  and  there  a  little  good,  but  noth- 
ing far-reaching,  universal,  and  effective  can  be  accom- 
plished. You,  my  brethren,  see  our  condition.  Does 
it  not  call  for  a  universal  effort  ?  Will  you  make  it  ? 
Will  you  put  forth  your  hands,  and  uniting  as  one  man, 
labor  under  God  to  place  us  in  the  position  to  which  we 
should  aspire,  that  of  the  foremost  denomination  on 
earth,  in  extending  the  kingdom  of  the  Lord  Jesus  ? 
We  have  among  us  no  delegated  authority  ;  we  have 
no  central  power  ;  we  are  all  independent  churches. 
Does  not  every  one  see  tliat  our  efficiency  must  de- 
pend, not  on  organization,  but  on  individuality  ?  If 
every  one  labors,  and  if  all  labor  for  the  same  object, 
and  all  labor  in  the  same  spirit,  we  shall  possess  a 
unity  and  efficiency  of  action  which  no  form  of  organi- 
zation can  possibly  confer.    Love  to  the  Kedeemer  binds 


272  SUGGESTIONS    TO    LICENTIATES. 

every  individual  to  Christ  and  to  each  other,  and  all 
live,  not  to  themselves  but  to  Him  who  died  for  them. 
Shall  we  not  make  one  universal  effort  to  be  such  a 
church — to  be  such  representatives  of  our  Lord  ? 

But  it  may  very  likely  be  said,  Physician,  heal  thy- 
self. You  are  urging  us  to  undertake  the  instruction 
of  our  younger  brethren,  Why  do  you  not  undertake  it 
yourself  ?  Set  us  an  example,  and  we  will  follow  it.  I 
acknowledge  the  obligation,  and  am  willing  to  perform 
the  duty.  If  my  observation  or  experience  is  of  the 
least  value  to  a  brother  in  the  ministry,  he  is  welcome 
to  it.  I  will,  therefore,  in  the  remainder  of  this  series, 
ofTer  a  few  suggestions  for  the  benefit  of  just  such  licen- 
tiates as  I  have  alluded  to.  I  propose  to  present  no 
systematic  treatise,  but  shall  throw  together,  in  a  famil- 
iar manner,  precisely  such  thoughts  as  would  have  been 
useful  to  me,  when  I  was  at  the  age  and  in  the  con- 
dition of  my  younger  brethren.  These  remarks,  then, 
are  not  designed  for  those  who  have  spent  several  years 
in  passing  through  the  "  regular  course."  My  remarks 
are  intended  for  persons,  who,  from  secular  avocations, 
have  entered,  or  are  thinking  of  entering,  the  ministry  ; 
and  who  are  of  maturer  age  than  is  common  for  stu- 
dents. The  path  before  them  seems  dark  and  almost 
impassable.  My  object  is  to  throw  a  little  light  upon 
it,  and  relieve  them,  if  possible,  of  some  of  that  burden 
under  which  they  now  so  painfully  labor. 

There  are,  however,  a  few  preliminary  considerations 
to  which  I  would  refer,  before  I  enter  upon  the  subject 
of  preaching. 

One  of  the  most  common  sources  of  deep  and  anxious 
disquietude  in  the  minds  of  men  who,  under  the  circum- 


SENSE    OF    INCAPACITY.  273 

stances  supposed,  have  thought  of  devoting  themselves 
either  wholly  or  in  part  to  the  work  of  the  ministry, 
is  a  feeling  of  mental  and  moral  incapacity  for  the  work. 
Of  the  moral  incapacity  I  need  not  here  write  ;  for 
though  it  exists,  it  is  common  to  all  stations  and  all 
conditions.  The  feeling  of  mental  incapacity  is  not 
merely  absolute,  it  is  also  relative  ;  the  man  not  only 
feels  his  want  of  intellectual  power  to  grasp  the  mighty 
truths  of  revelation,  but  also  his  inferiority  in  these 
respects  to  those  who  have  spent  many  years  in  the  study 
of  books,  in  acquiring  familiarity  with  several  languages, 
and  who  have  been  subjected  from  youth  to  all  the  dis- 
cipline of  the  schools.  ISTow,  in  so  far  as  this  feeling  is 
absolute,  that  is,  so  far  as  it  relates  to  the  inability  of 
man  to  comprehend  the  ways  of  God,  it  is  true  and 
salutary,  and  in  harmony  with  the  teachings  of  the 
Spirit.  It  is  this  feeling,  when  it  is  founded  on  a  com- 
parison of  ourselves  with  others,  that  I  would  here  con- 
sider. The  notion  to  which  I  refer  may  be  expressed 
somewhat  in  words  like  these  :  "  How  can  I,  who  have 
received  nothing  more  than  an  English  education,  and 
that  perhaps  imperfect  and  nearly  forgotten,  open  my 
mouth  in  the  presence  of  men,  some  of  whom  have 
spent  half  their  lives  in  study,  and  who  have  been 
trained  in  all  the  discipline  of  colleges  and  seminaries  ?" 
Now,  to  such  a  brother,  I  would  say  in  the  first  place, 
Who  was  it  that  marked  out  the  bounds  of  your  habi- 
tation, who  placed  you  in  the  very  course  of  life  which 
you  have  thus  far  pursued  ?  "Was  it  not  a  Being  of 
omniscient  wisdom  and  infinite  love  ?  Did  he  not,  from 
the  beginning,  know  the  precise  work  which  he  wished 
you  to  perform,  and  did  he  not  direct  your  past  life 

12* 


274  ENCOURAGEMENT    TO    RELY 

with  special  reference  to  it  ?  Has  he  called  you,  or 
will  he  call  you  to  any  service  for  which  he  will  not 
qualify  you  ?  He  will  not  send  you  into  this  warfare 
without  furnishing  you  with  the  armor  which  he  wishes 
you  to  wear.  The  history  of  the  world  has  not  shown, 
moreover,  that  God  has  always  employed  human  learn- 
ing in  carrying  out  his  most  imj)ortant  purposes.  Crom- 
well was  a  man  of  no  more  than  a  plain  English  educa- 
tion. Milton  was  learned  in  all  the  knowledge  of  his 
age.  The  life  of  the  former  was  certainly  as  important 
to  mankind  as  the  life  of  the  latter.  Burke  was  a  man 
of  acquisitions  which  astonished  his  contemporaries. 
Washington  spent  his  early  life  as  a  surveyor,  and  had 
enjoyed  no  other  advantages  than  those  common  to 
every  respectable  Virginia  farmer.  Which  of  them  was 
chosen  to  confer  the  greatest  blessing  on  humanity  ? 
The  age  of  Cromwell  and  Charles  II.  was  fruitful  in 
theologians  of  great  learning,  but  where  among  them 
all  can  we  find  a  name  that  shines  so  brightly  as  that 
of  John  Bunyan,  who,  according  to  Macaulay,  could  not 
spell  correctly,  and  did  not  understand  the  grammar  of 
his  own  language  ?  I  mention  not  these  instances  to 
depreciate  learning.  This  would  be  absurd.  All  I  wish 
to  affirm  is,  that  the  field  of  usefulness  is  open  to  all 
who  wish  to  enter  it,  and  that  G-od  assigns  to  us  places 
in  his  vineyard  according  to  his  will,  and  that  he  quali- 
fies his  servants  for  the  place  which  he  intends  them  to 
occupy. 

But  again,  it  may  be  observed,  that  this  feeling  of 
unpreparedness  for  any  new  duties  is  almost  universal. 
You  will  scarcely  ever  converse  with  a  man  respecting 
his  early  education,  who  does  not  wish  that  it  had  been 


ON     DIVINE    ASSISTANCE.  275 

different,  and  who  will  not  tell  you  that  under  different 
training  he  would  have  been  much  more  successful.  The 
son  of  a  man  of  wealth  repines  over  the  fact  that  he  had 
not,  by  early  poverty,  been  compelled  to  rely  upon  him- 
self. The  son  of  a  poor  man  regrets  that  he  was  obliged 
in  youth  to  contend  with  difficulties  and  to  suffer  hard- 
ships while  the  other  was  enjoying  all  the  advantages  of 
the  most  expensive  culture.  If  you  take  men  who  have 
been  through  the  same  course  of  education,  the  com- 
plaint is  the  same.  One  wishes  that  he  had  entered 
college  earlier,  another  that  he  had  not  entered  it  so 
early  ;  one  that  he  had  pursued  the  languages  more 
extensively,  another  that  he  had  neglected  them  entirely 
for  mathematics,  and  another  that  he  had  thrown  them 
both  aside,  and  devoted  himself  to  philosophy  and 
physical  science.  The  feeling  of  our  own  insufficiency 
for  any  new  and  important  undertaking  is  thus  very 
common,  and  every  man  naturally  refers  his  deficiency 
to  the  circumstances  of  his  youth.  This  feeling,  then, 
the  licentiate  shares  with  humanity.  Were  he  to  con- 
verse with  men  whom  he  considers  the  most  favored,  he 
would  find  that  they  look  upon  their  previous  training, 
if  they  are  thoughtful  men,  ivith  a  feeling  similar  to  his 
own.  The  conclusion  from  all  this  seems  to  me  evident. 
Let  us  all  set  ourselves  earnestly  to  the  work  which  God 
has  placed  before  us,  trusting  that  he  will  give  us  all 
the  aid  necessary  to  do  his  will,  if  we  humbly  and  faith- 
fully rely  upon  his  assistance.  If  we  work,  he  will  work 
in  us. 


276  OBJECT    OF    EDUCATION. 

XLIV. 

OBJECT  OF  EDUCATION. — EDUCATION  NOT  CONFINED  TO  THE  STUDY  OF 
BOOKS. — DIFFICULTY  OF  ACQUIRING  THE  HABIT  OF  CONTINUOUS  THOUGHT. 
— AIDS  IN  ACQUIRING  IT. 

On  the  subject  of  the  last  paper,  allow  me  to  add 
another  remark.  The  object  of  education  is,  I  appre- 
hend, very  generally  misunderstood.  It  is  commonly 
believed  that  there  is  some  magical  power  emanating 
from  the  knowledge  of  Latin,  and  Greek,  and  mathe- 
matics, just  as,  in  the  dark  ages,  it  was  believed  that 
evil  spirits  might  be  summoned  or  exorcised  by  drawing 
triangles  on  the  floor,  or  by  addressing  them  in  scraps 
of  the  ancient  languages.  There  is  no  magic  whatever 
in  this  matter.  The  Latin  word  for  a  horse,  expresses 
precisely  the  same  idea  as  the  English  word.  The  fact 
is,  that  this  knowledge,  unless  in  exceptional  cases,  is, 
to  all  practical  purposes,  very  soon  forgotten,  and  all 
that  remains  is  the  mental  power  gained  by  acquiring 
it.  If  young  persons  are  accustomed  to  daily  intellec- 
tual tasks,  which  they  are  obliged  to  perform,  it  is  nat- 
ural to  suppose  that  they  will  acquire  the  power  of 
continuous  thought,  and  the  ability  to  direct  their 
attention  at  will  to  any  particular  subject.  If,  together 
with  this,  the  knowledge  which  they  acquire  is  living 
and  vital,  if  it  be  remembered  through  life,  and  serves 
to  form  the  basis  of  sound  opinions,  and  thus  guide  a 
man  wisely  through  untried  vicissitudes,  the  great  ob- 
ject of  education  is  accomplished. 

But  it  is  not  to  be  supposed,  because  a  man  has  had 
no  opportunity  of  studying  books,  that  his  life  has  been 


EDUCATION    VARIOUSLY    ACQUIRED.  277 

of  necessity  a  blank.  God,  in  mercy,  has  not  left  the 
means  of  mental  cultivation  so  much  to  the  sport  of 
accident.  He  has  endowed  every  man  with  senses,  the 
inlets  of  knowledge,  and  has  given  him  the  power  of 
elaborating  this  knowledge  into  general  facts  and  prin- 
ciples. Every  man  who  is  capable  of  thinking,  and 
who  has  the  gift  to  believe  that  there  is  something  in 
his  own  thoughts,  is  thus  educating  himself  every  day, 
or  rather,  I  might  say,  is  receiving  his  education  from 
his  Creator.  But  besides,  and  above  this,  if  he  have  his 
own  fortune  to  make,  and  is  obliged  to  decide  upon 
actions  by  his  own  unaided  intellect  and  conscience,  he 
is  acquiring  a  discipline  of  the  very  best  character. 
Being  obliged  to  think  for  himself  in  matters  which 
deeply  concern  himself,  he  learns  to  govern  his  conduct 
by  principles,  to  examine  every  condition  of  an  action 
with  caution,  to  observe  and  remember  the  results  of 
different  decisions,  and  thus  he  forms  for  himself  a  char- 
acter, in  which  strength  of  common  sense  essentially 
preponderates. 

The  conclusion  at  which  we  arrive  from  these  facts  is 
this.  There  is  not,  by  any  necessity,  such  a  difference 
as  is  commonly  supposed  between  one  thoughtful  man, 
who  has  had  the  opportunity  for  acquiring  the  learning 
of  books,  and  another  thoughtful  man,  who  has  been 
deprived  of  this  opportunity.  Between  a  thoughtful 
man,  under  any  circumstances,  and  a  frivolous  man,  no 
comparison  need  be  instituted.  A  man  who  has  arrived 
at  the  age  of  intellectual  development,  if  he  has  cul- 
tivated the  habit  of  thinking  for  himself,  need,  by  no 
means,  suppose  that  he  has  passed  his  life  without  any 
education.     He  has  no  need  of  deferring,  on  all  subjects, 


278  FIRST    ATTEMPTS    DIFFICULT. 

to  men  of  supposed  learned  culture.  With  modesty, 
and  yet  with  confidence,  he  may  advance  his  well-con- 
sidered opinions,  and  he  will  find  that  men  of  sense  will 
hear  him  with  attention.  Such  a  man,  while  he  feels 
his  deficiencies,  will  labor  strenuously  to  remove  them. 
He  will  seek  for  knowledge  from  every  quarter,  and  he 
will  seek  the  more  earnestly,  because  he  is  both  aware 
of  his  want  of  it,  and  he  knows  how  to  use  it. 

So  far  as  preaching  is  concerned,  however,  there  is 
one  deficiency  which  such  a  man  frequently  feels  :  it  is 
the  difficulty  of  continuous  thought,  the  power  of 
arranging  a  series  of  ideas,  so  that  each  one  individually, 
and  all  collectively,  may  bear  upon  the  point  which  he 
wishes  to  enforce.  He  can  give  an  opinion  on  a  particular 
subject  of  discussion — he  can  exhort  on  the  instant  to 
a  particular  duty,  but  to  construct  a  connected  dis- 
course of  half  an  hour  long,  in  order  to  exhibit  or 
prove  a  particular  truth,  he  finds  almost  impossible. 

That  there  is  here  a  real  difficulty,  it  would  be 
useless  to  deny ;  but  there  is  in  it  nothing  whatever 
peculiar.  It  is  precisely  the  same  difficulty  which 
meets  us  every  hour  of  the  day,  when  we  attempt  to 
do  any  thing  to  which  we  are  not  accustomed.  It 
meets  us  when  we  first  begin  to  handle  a  saw,  to  wield 
an  axe,  to  guide  a  plow,  or  to  sing  a  tune.  The  body 
has  not  become  accustomed  to  this  kind  of  action,  and 
it  moves  awkwardly,  sometimes  so  awkwardly  that  we 
fear  lest  we  should  never  learn  to  do  what  we  see  other 
men  doing  with  ease.  The  second  and  third  trial, 
however,  show  some  signs  of  improvement,  and  if  we 
make  the  effort  frequently,  and  at  short  intervals,  we 
look  back  with  wonder  that  any  difficulty  ever  seemed 


MODES    OF     SELF-IMPROVEMENT.  279 

to  exist.  It  is  the  same  with  any  mental  effort. 
When  we  are  required  to  do  what  we  have  never  been 
in  the  habit  of  doing,  our  minds  act  awkwardly,  or 
seem  to  refuse  to  act  at  all.  The  remedy  is  the  same  ; 
make  the  effort,  make  it  again  and  again,  and  Ave  shall 
soon  perceive  that  we  have  made  some  progress.  Let 
a  man  continue  in  the  same  course,  determiued  to 
secure  for  himself  this  habit  of  mind,  and  he  will, 
before  long,  find  that  in  any  important  matter,  it  is 
just  as  natural  for  him  to  think  consecutively,  as  it  is 
to  think  at  all. 

There  are  several  modes  of  improvement  which  a 
man,  desiring  thus  to  educate  himself,  may  pursue 
with  advantage.  One  of  these  is  to  study  carefully  any 
science  that  is  presented  in  a  well-arranged  form,  carry- 
ing in  his  mind  the  leading  and  the  subordinate  divis- 
ions, until  he  can  go  through  all  the  principal  topics 
without  looking  at  the  book.  Suppose  him  to  study 
English  Grammar,  using  Green's  Analysis,  the  best 
book  on  this  subject  with  which  I  am  acquainted.  Let 
him  take  the  first  section,  and  make  himself  so  familiar 
with  it,  that  he  can  think  it  out  for  himself.  He  then 
proceeds  to  the  next  section  in  the  same  manner,  and, 
at  one  view,  connects  them  both  together.  As  he  ad- 
vances, let  him  always  connect  his  present  w7iih  his  past 
acquisition,  and  hold  in  his  recollection  the  thread  which 
binds  the  whole  together,  until  he  has  completed  the 
subject.  Let  him  study  every  thing  in  this  manner.  If 
he  reads  a  sermon,  let  him  take  it  to  pieces,  write  down 
for  himself  the  divisions  and  subdivisions,  and  then  criti- 
cize it,  observing  its  excellences  and  its  defects.  If  he 
read,  or  hear,  a  plea  at  the  bar,  let  him  take  the  same 


280  STUDY    OF    THE    SCRIPT  UKES. 

course.  He  who  will  take  this  trouble,  in  order  to 
render  himself  a  more  useful  laborer  in  the  vineyard  of 
the  Master,  will  find  himself  abundantly  rewarded. 

A  most  excellent  means  for  cultivating  this  habit  of 
mind  is,  to  take  up  a  book  of  Scripture,  and  proceed 
with  it  in  the  manner  I  have  described.  At  the  begin- 
ning, he  may  take  an  historical  book,  say,  for  instance, 
Genesis,  and  note  down,  as  he  proceeds,  the  several 
important  points  of  the  narrative.  Let  him  fix  them 
in  his  mind,  in  a  consecutive  series,  so  that  he  can 
recall  them  at  will.  After  taking  a  few  books  of  the  Old 
Testament,  he  may  proceed  to  the  Acts  of  the  Apostles, 
and  treat  it  in  the  same  manner.  He  may  then  take 
up  the  Harmony  of  the  Gospels.  If  he  does  not  read 
Greek,  the  English  Harmony  of  Dr.  Kobinson  for  this 
purpose,  is  just  as  good.  Let  him  study  this  in  the 
order  of  the  events,  until  he  is  able  by  himself  to  go 
over  the  whole  narrative  of  the  life  of  the  blessed 
Saviour.  When  he  comes  to  an  extended  discourse  of 
our  Lord,  he  should  treasure  up,  not  merely  the  senti- 
ments, but  the  thread  of  thought  which  binds  them 
together.  Last  of  all,  he  may  take  up  the  Epistle  of 
Paul  to  the  Eomans,  and  study  out  its  entire  analysis. 
It  is  by  far  the  most  thoughtfully  and  systematically 
composed  of  any  of  the  apostle's  writings.  By  the 
time  he  has  done  this,  he  will  have  no  difficulty  in 
making  out  a  train  of  thought  for  himself  on  any  sub- 
ject connected  with  revealed  truth. 

Of  the  advantages  of  such  a  mode  of  study,  I  surely 
need  not  speak.  It  must  be  seen  that  it  will  cultivate, 
in  a  remarkable  degree,  that  power  of  consecutive 
thought  which  is  so  indispensable  to  a  public  speaker. 


RESULTS    OF     THIS     STUDY.  281 

This,  however,  is  but  its  smallest  benefit.  We  readily 
perceive  that  any  one  who  will  study  the  Scriptures  in 
this  manner,  will  very  soon  be  a  scribe  well  instructed, 
able  to  bring  from  the  treasury,  things  both  new  and 
old.  The  various  relations  of  revealed  truth  to  each 
other  will  spontaneously  manifest  themselves  to  him. 
Illustrations  will  crowd  upon  him  from  every  part  of 
the  Scriptures,  whatever  subject  may  be  under  discus- 
sion. Objections,  as  they  rise  from  any  quarter,  will 
find  their  ready  reply  from  the  word  of  God  itself.  His 
mind  will  thus  be  enriched  with  the  very  thoughts  and 
words  of  God,  and  he  will  be  accustomed  to  consider 
them  in  the  very  relations,  and  with  the  very  connec- 
tions, established  by  Omniscience  itself.  All  this  a 
thoughtful  and  earnest  man  may  do  for  himself,  by 
the  study  of  the  English  Bible,  in  the  received  ver- 
sion. 

But  this  is  not  all.  This  habit  can  never  be  ac- 
quired, without  putting  it  further  into  practice.  A 
man  who  intends  to  become  a  preacher,  must  devote 
his  attention  to  the  construction  of  plans  of  sermons. 
He  should  at  once  make  a  book,  which  must  be  ever 
at  hand,  in  which  he  may  write  down  any  verse,  which 
seems  like  a  good  text,  as  it  occurs  to  him  in  his  read- 
ing of  the  Scriptures  ;  writing  out  any  thought,  or 
plan,  or  division,  that  presents  itself  to  him  concerning 
it.  These  notes  will  be  of  great  advantage  to  him 
when  he  is  looking  for  a  subject,  and  will  frequently 
save  him  many  hours  of  valuable  time.  And  besides, 
in  this,  as  in  other  cases,  our  first  thoughts  are  fre- 
quently our  best  thoughts,  and  a  division  or  a  plan 
suggested,   as    it    seems,  by  accident,   may  be    much 


282  PLANNING    SERMONS. 

better  than  he  could  have  elaborated  by  long-continued 
effort. 

But,  besides  this,  he  must  acquire  the  habit  of  form- 
ing plans  of  sermons  on  all  occasions,  when  walking, 
when  riding,  when  at  labor  or  exercise.  These  let  him 
write  down  in  another  book  prepared  for  this  purpose, 
giving  the  divisions  and  subdivisions  as  much  in  detail 
as  possible.  Having  made  a  plan,  let  it  lie  a  few  days, 
and  then  he  may  subject  it  to  a  second  examination. 
If  there  be  a  minister  in  his  neighborhood,  it  would  be 
very  desirable  to  secure  his  aid.  Let  liim  criticize  your 
plan,  and  point  out  its  defects.  Take  it  and  try  again, 
and  do  not  leave  it  until  you  have  made  it  as  perfect 
as  possible. 

When  this  is  done,  however,  the  work  is  in  a  great 
measure  completed.  When  you  have  such  a  plan  in 
your  mind,  you  will  have  no  difficulty  in  speaking  from 
your  text.  Words  will  flow  readily  when  you  know 
what  you  have  to  say,  or  if,  at  first,  you  have  difficulty 
in  this  respect,  it  will  easily  be  overcome  by  a  little 
perseverance  and  practice.  Whether  you  use  written 
or  oral  delivery,  the  case  is  the  same.  Knowing  what 
you  have  to  say,  and  having  the  natural  order  in  which 
to  say  it,  all  the  rest  is  easy.  You  have  broken  the 
back  of  the  difficulty,  and  it  can  not  hereafter  trouble 
you.  Belying  on  the  grace  of  God,  you  may  go  forward 
confidently  in  your  work. 


PULPIT     ASSISTANTS.  283 

XLV. 

PULPIT   ASSISTANTS. — DIFFERENT   CLASSES   OF   SERMONS. — DOCTRINAL  SER- 
MONS.— PRACTICAL   SERMONS. 

I  closed  my  last  paper  with  some  remarks  on  the 
necessity  of  forming  the  habit  of  making  plans,  or 
skeletons  of  sermons.  It  will  be  understood,  that  by 
this  I  do  not  mean  the  mere  putting  together  such 
thoughts  as  may  occur  to  us,  until  we  have  enough  to 
occupy  the  appointed  time  of  a  discourse  ;  but  thoughts 
arranged  in  a  natural  order,  so  that  one  introduces 
another,  each  one  strengthening  all  that  have  gone 
before  it,  and  all  bearing  upon  the  point  to  which  we 
desire  to  bring  the  mind  of  the  audience.  This  process 
is  exceedingly  improving  to  the  mind  and  heart,  and  is 
one  of  the  most  delightful  of  all  intellectual  efforts. 

Here,  however,  let  me  offer  a  caution.  A  strong 
temptation  frequently  assails  a  man,  when  preparing 
a  sermon,  to  look  around  for  helps.  He  can  easily  find 
a  book  of  skeletons  made  to  his  hand,  and  it  seems  to 
him  veiy  convenient  to  make  use  of  it.  Let  me  urge 
every  brother,  as  he  values  his  self-respect,  his  honesty, 
his  ministerial  usefulness,  as  he  values  his  own  soul  and 
the  souls  of  others,  to  resist  this  temptation  at  the  out- 
set. If  he  have  any  of  these  crutches,  let  him  commit 
them  at  once  to  the  flames,  or  he  will  never  learn  to 
walk.  The  habit  is  absolutely  fatal.  If  commenced, 
it  will  increase  until  the  power  of  original  thought  is 
lost.  The  man  who  begins  to  borrow  from  others  will 
borrow  more  and  more,  and  he  will  at  last  be  a  preacher 
of  other  men's  sermons,  acting  a  lie  every  time  he  goes 


284  CLASSES    OF     SERMONS. 

into  the  pulpit.  I  never  knew  a  man  addicted  to  this 
habit  whom  it  did  not  ruin.  Fear  of  discovery  drives 
him  from  place  to  place,  and  at  last  drives  him  into 
some  secular  office,  or  some  agency,  in  which  one  ser- 
mon will  last  him  for  a  year.  Whatever  you  have, 
then,  be  it  little  or  much,  let  it  be  your  own.  If  you 
draw  from  your  own  fountain  the  waters  will  con- 
tinually arise  clearer,  sweeter,  and  more  abundant.  If 
you  neglect  it  for  other  men's  cisterns,  it  will  rapidly 
dry  up,  or  its  sluggish  water  will  breed  slime  and  filth, 
so  that  you  yourself  will  turn  away  from  it  with  dis- 
gust. I  say  this  to  the  licentiate  who  is  just  com- 
mencing his  work,  and  whose  advantages  for  improve- 
ment have  been  limited.  I  fear,  however,  that  these  are 
not  the  only  persons  who  are  in  danger  from  this  habit. 
Men  of  thorough  training,  as  it  is  called,  sometimes  fall 
into  it.  Is  it  not  sad,  that  a  man  who  has  spent  nine 
or  ten  years  in  preparation  for  the  pulpit,  must  thus 
confess  his  inability  to  make  a  sermon,  but  is  obliged 
to  buy  sermons  ready  made  for  him  ?  Such  a  man 
must  certainly  have  mistaken  his  calling.  I  hope  that 
in  these  remarks  I  do  not  seem  censorious.  I  should 
not  have  made  them  if  booksellers  had  not  informed 
me  that  no  books  were  more  saleable  than  these  various 
forms  of  "  pulpit  assistants." 

Sermons  have  been  divided  into  several  classes. 
What  the  divisions  commonly  made  are,  I  do  not  re- 
member ;  it  will,  however,  readily  occur  to  every  one 
that  they  may  be  Doctrinal,  Practical,  Experimental, 
Expository,  or  Hortative. 

The  object  of  the  doctrinal  sermon  is  to  explain  and 
prove  some  truth  of  revelation. 


DOCTRINAL     SERMONS.  285 

In  this  kind  of  discourse,  two  things  are  specially  to 
be  observed.  First,  the  exposition  of  the  truth,  and 
secondly,  the  proof  of  it. 

The  exposition  of  the  doctrine  is,  of  course,  a  mat- 
ter of  the  utmost  importance.  If  we  attempt  to  prove 
any  thing,  the  first  matter  demanding  attention  is,  to 
know  for  ourselves,  and  to  exhibit  clearly  to  others  what 
it  is  that  we  desire  to  prove.  From  the  neglect  of  this 
caution,  men  frequently  announce  the  doctrine  to  be 
proved,  and  then  prove  something  else,  or  really  prove 
nothing  at  all.  It  is,  therefore,  not  sufficient  that  we 
recite  some  expression  of  the  doctrine  derived  from 
books,  we  must  think  it  out  for  ourselves,  and  be  sure 
that  we  understand  it  clearly.  This  will  enable  us  to 
separate  the  truth  from  all  extraneous  matter,  and  pre- 
sent the  simple  statement  distinctly  to  the  minds  of 
others.  We  shall  thus  guard  the  doctrine  from  abuse, 
and  answer  beforehand  many  objections  which  lie,  not 
against  the  truth  itself,  but  against  the  conceptions 
which  men  have  erroneously  associated  with  it. 

The  proof  of  any  truth  of  revelation  must  be  essen- 
tially revelation  itself.  Grod  has  not  made  a  revelation 
of  that  which  has  been  already  made  known  by  natural 
religion.  The  highest  authority  for  our  belief  of  Bnj 
truth,  is  that  Grod  has  said  it.  Why,  then,  should  we 
go  to  the  weaker  evidence  to  support  the  stronger  ?  We 
may  present  the  texts  in  the  Bible  which  affirm  the 
truth  directly,  showing  by  a  brief  exposition  that  this 
is  their  exact  and  legitimate  meaning.  We  may  ad- 
duce other  truths  from  Scripture  which  harmonize  with 
what  we  affirm,  or  which  take  it  for  granted.  We  may 
appeal  to  the  experience  of  inspired  men,  who  have  re- 


286  PEOVING    REVEALED    TRUTH. 

lied  on  this  truth  as  the  foundation  of  their  trust  and 
hope,  and  thus,  from  every  inspired  source,  derive  con- 
firmation and  proof  of  what  we  affirm  to  be  true.  If 
we  wish  to  answer  objections,  we  may  show  that  this 
truth  is  in  analogy  with  the  truths  of  natural  religion, 
but  we  should  not,  I  think,  appeal  to  this  latter  and 
feebler  light,  to  prove  any  thing  which  we  believe  God 
to  have  spoken. 

I  beg  leave  to  call  attention  to  these  last  remarks. 
There  has  seemed  to  me  a  growing  disposition  to  omit  the 
proof  of  a  revealed  truth  from  revelation,  and  attempt 
the  proof  from  every  other  source  than  the  Bible. 
Why  should  this  be  ?  If  the  Bible  be  true,  why 
should  we  ignore  its  evidence  ?  To  do  thus  may  seem 
more  philosophical,  and  may  be  more  pleasing  to  unre- 
generate  men,  but  is  it  really  according  to  the  mind  of 
the  Spirit  ?  Do  we  not  thus  practically  lead  men  to 
the  conclusion  that  there  is  a  higher  authority  than  the 
word  of  God,  by  which  it  is  to  be  judged,  and  to  which 
its  teachings  are  to  be  subjected  ?  When  we  have  done 
this,  what  is  left  to  us  but  natural  religion  ?  We  take 
such  portions  of  the  Scriptures  as  natural  religion  can 
prove,  and  the  remainder  is  laid  aside  as  uuproved,  and 
therefore  valueless. 

In  doctrinal  discourses,  it  is  important  to  remember 
that  it  is  useless  to  prove  what  is  self-evident  ;  and 
what,  of  course,  all  men  acknowledge.  When  we  at- 
tempt to  prove  a  self-evident  truth,  we  must,  of  course, 
fail  ;  for  there  is  nothing  more  evident  which  can  be 
brought  forward  as  proof.  I  have  frequently  heard  men 
deliver  discourses  of  this  character,  and  the  result  has 
been  that  those  who  fully  believed  the  doctrine  at  the 


PRACTICAL     SERMONS.  287 

commencement  of  the  sermon,  doubted  the  truth  of  it 
at  the  close.  They  said  to  themselves,  If  this  is  all  the 
evidence  on  which  it  rests,  we  may,  after  all,  have  been 
in  error.  Such  must  always  be  the  consequence  of  at- 
tempting to  prove  what  is  self-evident. 

But  though  the  establishment  of  a  doctrine  be, 
formally,  the  object  of  a  doctrinal  discourse,  it  is  not 
the  preacher's  whole,  or  even  his  principal  object.  He 
wishes  this  truth  to  have  its  moral  effect  on  the  minds 
of  men.  Hence  he  should  never  fail  to  apply  it  to 
men's  consciences,  and  show  the  manner  in  which  such 
a  truth  must  affect  our  eternal  interests.  It  is  possible 
to  prove  a  doctrine  very  clearly,  and  leave  an  audience 
as  much  unmoved,  as  if  we  were  discussing  a  mathe- 
matical proposition.  Paul  did  not  thus  exhibit  the 
doctrines  of  revelation.  The  Epistle  to  the  Eomans  is 
the  most  logical  of  all  his  treatises.  It  is  a  systemat- 
ical view  of  the  plan  of  salvation.  All  the  latter  part 
of  it,  however,  is  made  up  of  earnest  practical  exhort- 
ation. Nor  is  this  enough.  The  apostle  frequently 
suspends  his  argument,  to  introduce  some  practical  or 
experimental  truth  flowing  from  the  doctrine  which  he 
had  established.  The  same  remark  applies  with  equal 
force  to  the  Epistle  to  the  Hebrews. 

I  find,  however,  that  I  am  in  danger  of  going  more 
into  detail  than  I  intended,  and  of  making  a  treatise, 
instead  of  offering  a  few  desultory  suggestions.  I  there- 
fore hasten  to  offer  a  few  thoughts  respecting  practical 
sermons. 

A  practical  sermon  is  a  sermon  intended  directly  to 
influence  our  conduct,  and  conform  it  to  the  word  of 
God.     Here,  I  presume,  we  should  endeavor  to  under- 


288         HEADS    OF     A    PKACTICAL     SERMON. 

stand  clearly  what  the  word  of  God  commands  or  for- 
bids, and  then  fearlessly  apply  the  rule  to  the  conduct 
of  men  who  hear  us.  Unless  we  do  the  first,  we  shall 
not  be  sure  that  we  are  uttering  the  commands  of  the 
Most  High.  Unless  we  do  the  second,  our  hearers  will 
go  away  wholly  unaffected,  or  applying  the  truth  liber- 
ally to  other  men,  but  never  seeing  its  bearing  upon 
themselves. 

Take,  for  instance,  the  commandment,  Thou  shalt 
not  steal.  To  steal  is  to  take  the  property  of  another 
without  his  knowledge  or  consent.  But,  according  to 
our  Saviour's  interpretation  of  the  commandments,  it 
forbids  not  only  this  form  of  transgression,  but  any 
mode  of  appropriating  the  property  of  another  inconsist- 
ent with  the  precept,  Thou  shalt  love  thy  neighbor  as 
thyself.  Having  clearly  shown  this  meaning,  and  the 
broadness  of  the  law  of  God,  we  should  apply  it  to  the 
audience  directly  before  us.  If  we  are  preaching  in  a 
city,  we  should  apply  the  command  to  the  frauds  of 
commerce,  and  show  the  manner  in  which  they  violate 
the  precept  of  God.  We  should  analyze  these  transac- 
tions, and  exhibit  precisely  the  point  of  the  transgres- 
sion. Under  this  would  be  included  frauds  on  the 
revenue,  and  other  similar  sins.  We  should  show  that 
customs  of  trade  do  not  alter  the  law  of  God,  or  our 
obligation  to  obey  it.  Were  we  preaching  on  the  same 
text  in  a  manufacturing  or  an  agricultural  district,  our 
application  would  be  different,  as  it  would  refer  to  the 
forms  of  violation  of  the  command  to  which  our  hearers 
were  most  likely  to  be  tempted.  A  sermon  was  preached 
on  this  text,  some  years  since,  in  one  of  the  most  moral 
and  exemplary  towns  in  New  England.     The  mannei-in 


CENSORIOUS  X  ESS    TO    BE     AVOIDED.  289 

which  the  subject  was  treated,  may  be  learned  from  the 
results.  On  the  next  morning,  the  streets  were  alive 
with  men  and  women,  carrying  books,  household  uten- 
sils, and  a  multitude  of  articles  which  they  had  long 
since  borrowed,  but  had  neglected  to  return.  How 
would  the  light  of  the  church  shine,  if  practical  sermons 
were  preached  in  every  pulpit  of  our  country,  with  pre- 
cisely the  same  results  ? 

Here,  however,  we  must  guard  against  censoriousness. 
We  must  apply  the  command  to  the  evil  practice,  avoid- 
ing all  personality,  and  above  all,  taking  care  that  we 
do  not  fall  into  the  sin  of  rebuking  sin  for  the  gratifica- 
tion of  our  own  evil  passions.  There  is  no  occasion  in 
which  we  need  to  be  so  deeply  imbued  with  love,  as 
when  we  are  exposing  sin.  In  no  other  manner  can  we 
render  our  reproofs  effectual.  Here,  emphatically,  we 
need  wisdom  from  on  high.  We  must  be  plain,  simple, 
scriptural,  fearless,  and  yet  affectionate.  There  is  abun- 
dant need  of  this  sort  of  preaching.  Many  men  have 
sat  for  years  under  the  sound  of  the  gospel,  continuing 
in  the  practice  of  some  common  form  of  dishonesty,  or 
prevarication,  because  they  have  never  been  taught  the 
simple  principles  of  honesty  and  truthfulness. 


XLVI. 

EXPERIMENTAL,     EXPOSITORY,    AXD   HORTATORY   SERMONS. 

In  my  last  paper,  I  offered  a  few  suggestions  respect- 
ing doctrinal  and  practical  sermons.  I  proceed  to  con- 
sider those  denominated  experimental. 

This  class  of  subjects  occupies  far  less  attention,  as  it 
13 


290  EXPERIMENTAL    SERMONS 

seems  to  ine,  than  its  importance  deserves.  A  soul  is 
dead  in  sin,  its  affections  are  fixed  on  the  things  that 
perish,  and  it  is  surrendered  up  to  the  dominion  of  its 
lusts  and  passions.  By  the  Spirit  of  God  it  is  made 
sensible  of  its  condition,  it  repents,  believes,  and  a  new- 
principle  of  spiritual  life  is  created  within  it.  Its  affec- 
tions are  changed.  It  is  henceforth  in  antagonism  with 
the  world  which  it  once  loved.  It  is  now  living  for 
heaven,  but  it  is  sanctified  only  in  part.  The  remains 
of  sin  within  it  create  a  continual  warfare  with  that 
which  is  spiritual.  Faint,  yet  pursuing,  it  still  main- 
tains the  conflict,  surrounded  with  doubts  and  fears,  yet 
upheld  by  an  invisible  arm.  It  is  under  the  discipline 
of  a  kind  and  indulgent  parent,  who  chastises  it  for  its 
good,  that  it  may  be  made  partaker  of  his  holiness.  It 
struggles  on,  looking  for  the  recompense  of  reward, 
until  it  arrives  at  that  blessed  consummation  where  the 
pure  in  heart  see  Grod. 

Now  every  one  must  see  that  there  is  here  revealed 
an  internal  history  of  most  absorbing  interest,  which 
the  world  knows  not  of.  It  is,  in  short,  the  narrative 
of  the  working  of  the  new  nature,  in  opposition  to  sin 
within  us  and  without  us,  the  life-struggle  of  an  imper- 
fectly sanctified  soul  after  perfect  holiness.  The  exhi- 
bition of  divine  truth  on  these  subjects  is  always  intense- 
ly interesting  to  the  true  believer.  He  thus  learns,  that 
in  all  his  internal  trials,  he  is  following  in  the  path  of 
those  who  have  fought  the  good  fight,  and  have  entered 
into  rest.  When  he  has  mistaken  the  true  moral  char- 
acter of  his  exercises,  he  is  thankful  to  be  corrected.  He 
learns  to  examine  his  own  heart  more  closely,  and  gains 
confidence  as  he  discovers  that  his  spot  is  the  spot  of 


LIABLE     TO    BE    PERVERTED.  291 

God's  children.  I  can  not  but  believe  that  the  piety  of 
the  church  would  be  much  more  vigorous  and  consistent, 
and  that  mistakes  for  eternity  would  be  much  less  com- 
mon, if  experimental  religion  were  much  more  frequent- 
ly the  subject  of  our  discourses. 

The  common  error  of  discourses  from  experimental 
texts  is,  that  they  are  prone  to  become  doctrinal.  Thus, 
if  a  minister  should  take  as  a  text,  "  My  sold  thirsteth 
for  God,  the  living  God ;  when  shall  I  arise  and  appear 
before  God  ?"  he  would  be  very  likely  to  go  into  an 
argument  to  prove  that  the  devout  soul  longed  after 
God,  and  show  the  reason  for  it,  closing  with  a  string 
of  miscellaneous  inferences.  How  much  better,  after 
explaining  distinctly  what  was  meant,  to  illustrate  the 
fact  from  the  experience  of  David,  as  given  in  the 
Psalms  and  elsewhere,  from  the  experience  of  Paul  and 
other  eminent  saints,  whose  lives  have  been  recorded  by 
the  pen  of  inspiration,  and  from  the  experience  of  pious 
men  of  a  later  age,  closing  with  the  blessed  assurance 
of  our  Saviour,  that  those  who  hunger  and  thirst  after 
righteousness  shall  certainly  be  filled.  It  may  be  said 
this  is  not  logical,  it  is  merely  declamatory.  Good,  but 
it  is  just  such  declamation  as  the  Holy  Spirit  has  used 
abundantly.  It  is  such  declamation  as  strengthens  and 
confirms  the  soul  of  the  saint,  and  marks  the  line  of 
separation  between  the  saint  and  the  sinner.  Can 
logical  preaching  do  more  than  this  ? 

The  source  from  which  we  are  to  derive  experimental 
as  well  as  all  other  religious  truth,  is,  of  course,  the 
Holy  Scriptures.  If  we  would  read  the  lives  of  holy 
men  as  the  Spirit  has  given  them,  meditating  on  them 
devoutly,  placing  ourselves  in  their  condition,  and  com- 


292  EXPERIMENTAL    TOPICS. 

paring  and  contrasting  our  sentiments  with  theirs,  we 
should  both  improve  ourselves  in  piety,  and  find  much 
matter  for  preaching.  The  lives  of  Christians  under 
trial,  in  sickness,  bereavement,  discouragement,  and  joy, 
especially  in  times  of  persecution  and  martyrdom,  afford 
a  rich  field  for  the  illustration  of  experimental  religion. 
Another  source  from  which  the  experimental  preacher 
will  draw  an  abundant  supply  of  truth  and  illustration, 
is  found  in  the  examination  and  observation  of  his  own 
heart,  and  the  observation  of  the  working  of  religion  in 
the  hearts  of  others.  Why  should  a  man  hesitate  to 
exhibit  the  dealings  of  God  with  his  own  soul,  the 
struggles  against  indwelling  sin,  and  the  best  modes  of 
resisting  it,  his  doubts  and  fears,  and  the  means  of  their 
removal  ?  He  need  not,  of  course,  mention  his  own 
name,  nor  obtrude  himself  on  his  people,  but  by  thus 
unfolding  what  he  has  himself  felt,  he  will  find  that  he 
is  binding  himself  to  them  by  a  tie  that  nothing  but 
death  can  sever.  And  then  he  will  learn  much  by  visit- 
ing his  people,  and  conversing  from  house  to  house  on 
their  religious  condition  and  progress.  If  they  become 
familiar  with  him,  they  will  love  to  unbosom  their  whole 
souls  to  him.  In  sickness  and  affliction,  he  will  be 
their  dearest  friend,  their  chosen  spiritual  counselor. 
It  is  thus  that  the  pastor  acquires  a  rich  fund  of  exper- 
imental knowledge  which  he  returns  to  his  people  with 
interest,  from  the  pulpit,  or  in  the  conference  room.  It 
is  from  want  of  this  intercourse  between  pastor  and 
people,  from  the  neglect  of  pastoral  visiting,  that  ser- 
mons are  so  frequently  dry,  abstract,  and  general ;  all 
true,  and  all  well  expressed,  but  they  lack  the  vitality 
that  carries  them  to  the  heart.     They  may  be  "success- 


EXPOSITORY     SERMONS.  293 

ful  efforts/'  but  they  awaken  no  moral  emotion,  and 
they  make  no  one  any  better. 

The  expository  sermon  is  employed  in  illustrating  and 
enforcing,  not  a  particular  sentence,  but  a  chapter,  or 
what  is  better,  a  paragraph  of  the  word  of  God.  This 
is  a  most  instructive  and  profitable  exercise  for  both 
preacher  and  hearer.  It  teaches  us  to  read  the  Scrip- 
tures with  greater  attention,  and  to  observe  not  only  the 
meaning  of  single  sentences,  but  the  connection  which 
binds  the  several  sentences  together,  limiting  or  expand- 
ing the  sense,  and  giving  point  and  meaning  to  them  col- 
lectively, which  they  lose  when  considered  individually. 

The  preacher,  in  an  expository  discourse,  should  take 
great  pains  to  ascertain  the  circumstances  under  which 
the  passage  selected  was  spoken,  its  relations  to  what 
has  preceded  and  what  follows  it,  so  that  he  may  place 
himself  as  much  as  possible  in  the  condition  of  the 
writer.  He  must  meditate  on  each  sentence,  and  recall 
similar  sentiments  in  other  parts  of  Holy  Writ,  and 
thus  form  a  distinct  conception,  which  he  can  convey  in 
his  own  language,  of  the  meaning  of  the  writer.  But 
these  sentences  were  never  delivered  as  isolated  and  dis- 
connected truths.  No  man  in  his  senses,  unless  he 
writes  or  speaks  proverbs,  ever  writes  or  speaks  in  this 
manner.  While  each  sentence  is  the  announcement 
of  a  particular  truth,  every  sentence  is  closely  connected 
with  what  precedes  and  what  follows,  and  all  have  a 
distinct  bearing  upon  the  leading  idea  which  it  is  the 
design  of  the  writer  to  enforce  or  illustrate.  Now  it  is 
this  idea  which  the  expositor  should  seize  upon,  and 
thus  exhibit  in  the  clearest  manner  the  thread  which 
binds  all  these  gems  together.     It  is  frequently  surpris- 


294        APPLICATION    TO    THE    CONSCIENCE. 

ing  to  observe  what  unexpected  richness  of  meaning 
flows  from  a  passage  when  it  is  thus  skillfully  analyzed, 
and  how  firmly  it  fixes  itself  in  the  memory,  recurring 
to  us  ever  afterward,  whenever  we  read  that  portion  of 
Grod's  word. 

But  it  will  occur  to  every  one  that  a  minister's  duty 
is  not  performed  when  he  has  done  all  this.  He  may 
have  done  it,  and  yet  have  gone  through  with  an  inter- 
pretation as  a  simply  intellectual  exercise,  with  all  the 
indifference  of  a  German  neologist.  He  must  go  further 
than  this.  As  he  proceeds,  he  must  enforce  every  suc- 
cessive portion  on  the  conscience  of  his  hearers,  and 
"bring  the  truth  home  to  their  business  and  bosoms.  He 
must  interweave  these  divine  sentiments  with  their 
whole  course  of  thought,  and  the  whole  practice  of  their 
lives.  One  verse  is  doctrinal,  another  is  practical,  an- 
other devotional  ;  one  arouses  to  energy,  another  agi- 
tates us  with  fear,  and  another  enkindles  Christian  hope 
and  encourages  doubtful  faith.  All  these  uses  should 
be  made  in  the  progress  of  the  discourse.  Nothing  is 
more  profitable  than  an  exposition  thus  carried  out. 
Some  Protestant  churches  require  that  one  of  the  ser- 
vices of  the  Sabbath  shall  always  be  of  this  character. 
Nor  is  this  without  reason.  When  the  Scriptures,  in 
their  connection,  are  thus  explained  from  Sabbath  to 
Sabbath,  the  people  will  become  familiar  with  the 
word  of  G-od,  and  false  doctrine  can  rarely  find  an 
entrance  among  them.  The  late  Dr.  Mason,  of  New 
York,  was  peculiarly  happy  in  this  mode  of  preaching. 
He  enjoyed  it  Jiimself  more  than  any  other,  and  he  be- 
lieved that  it  had,  more  than  any  other,  been  blessed  to 
his  people. 


HORTATOET  PREACHING..       295 

Hortatory  preaching  consists  in  an  exhortation  to 
the  performance  of  some  particular  duty,  as,  for  in- 
stance, faith,  repentance,  etc.,  or  to  avoid  some  special 
evil,  as  lying,  Sabbath-breaking,  hypocrisy,  impurity,  etc. 

Hortatory  preaching  is  liable  to  a  fault  which  greatly 
detracts  from  its  usefulness  :  it  is  sameness.  Hence,  it 
is  sometimes  said,  disjiaragingly,  of  a  sermon,  it  was 
nothing  but  an  exhortation  which  we  have  heard  a  hun- 
dred times  before.  Now,  I  think  the  proper  remedy  for 
this  evil  is  to  present  the  exhortation  precisely  as  we 
find  it  in  the  Scriptures,  confining  ourselves  strictly  to 
the  text.  Thus  the  exhortation  to  repentance,  if  urged 
on  general  principles,  will  be  all  exhausted  by  one  dis- 
course. If  we  take  the  Scripture  reasons  as  they  are 
presented,  each  one  makes  a  discourse,  as,  for  instance, 
Repent,  for  the  kingdom  of  heaven  is  at  hand,  or  the 
new  dispensation  has  now  appeared  ;  repent,  for  God 
has  appointed  a  day  in  which  he  will  judge  the  world  ; 
repent,  on  account  of  the  mercy  of  God  ;  the  goodness 
of  God  leadeth  thee  to  repentance,  etc.  Each  idea  fur- 
nishes a  different  reason,  and  the  ground-work  of  a  dif- 
ferent discourse. 

While  I  thus  refer  to  these  several  forms  of  dis- 
course, I  do  not  suppose  that  a  sermon  need  to  be,  or 
ought  to  be,  either  the  one  or  the  other  exclusively. 
Nevertheless,  either  one  or  the  other  form  will  com- 
monly predominate.  A  doctrinal  sermon  would  be  im- 
perfect without  exhortation,  a  hortative  sermon  fre- 
quently requires  both  doctrine  and  exposition.  While 
this,  however,  is  true,  the  main  object  of  the  discourse 
will  be  different,  and  by  this  its  character  may  be  desig- 
nated. 


296  texts: 

Of  what  kind  soever  a  sermon  may  be,  it  should 
never  terminate  in  abstract  discussion.  Its  object  is  to 
move  men  to  faith,  repentance,  and  reconciliation  to 
God.  We  must  not  suppose  that  it  is  enough  to  con- 
vince the  understanding  ;  and  that  men  will  make  the 
application  themselves.  This  is,  in  fact,  the  last  thing 
they  are  disposed  to  do.  We  must  do  it  for  them.  We 
must  make  them  feel  that  they,  individually,  are  the 
persons  addressed,  and  that  their  own  personal  salva- 
tion is  involved  in  the  truth  which  we  set  before  them. 
That  is  the  best  sermon  which  leads  the  hearer  to  think 
the  least  about  the  preacher,  and  the  most  about  him- 
self and  his  relations  to  God  and  eternity. 


XLVII. 

TEXTS. — "WHY   SHOULD   A   TEXT  BE  TAKEN  AT  ALL? — HOW   MAY    IT  BE 
USED? 

I  proceed  to  add  a  few  thoughts  on  the  subject  of 
texts. 

I  will  in  the  first  place  inquire,  What  is  the  use  of 
taking  a  text  at  all  ? 

Is  it  to  indicate  that  the  man  who  addresses  us  is  a 
minister  ?  This  is,  I  believe,  quite  a  common  notion. 
It  is  by  many  persons  believed  that  no  one  has  a  right 
to  address  his  fellow-men  from  a  passage  of  Scripture, 
unless  he  be  of  the  clerical  order.  Hence,  when  a 
minister  wanted  a  lay  brother  or  a  student  for  the 
ministry  to  speak  from  the  pulpit  in  a  revival,  or  on 
some  missionary  subject,  I  have  often  heard  him  com- 
bine with  his  request   the  remark,  "  You  know,  you 


WHY     TAKEN.  297 

need  not  take  a  text."  I  think  that  few  of  my  readers 
will,  upon  reflection,  consider  this  a  sufficient  reason  for 
placing  a  sentence  from  the  word  of  God  at  the  com- 
mencement of  our  discourses,  when  we  speak  to  men  as 
the  ambassadors  of  Christ. 

Again,  do  we  use  a  text  as  a  kind  of  motto  to  indi- 
cate that  we  are  to  discourse  on  some  religious  topic  ? 
If  this  be  so,  it  is  not  without  its  uses  ;  it  would  dis- 
tinguish a  sermon  from  a  lyceurn  lecture,  or  a  speech 
at  a  public  meeting.  To  take  a  text  for  this  purpose, 
would  certainly  have  its  advantages,  but  they  might 
easily  prove  illusory.  A  text  might  still  be  used  to 
usher  in,  and  give  additional  weight  to  a  political  ha- 
rangue ;  or,  to  save  a  minister  the  labor  of  pulpit  prep- 
aration, it  might  be  prefixed  to  a  lyceum  lecture,  so 
that  the  same  discourse  would  answer  either  purpose, 
according  to  circumstances. 

The  taking  of  a  text  by  a  Christian  minister  is 
justified  by  far  higher  reasons  than  these.  It  proceeds 
upon  the  supposition  that  the  Bible  is  the  word  of  the 
living  God  ;  the  only  manifestation  that  has  been  made 
to  us  of  the  will  of  our  Creator  and  our  Judge,  the  only 
record  of  what  he  has  done  for  our  salvation  ;  the  only 
volume  on  whose  pages  are  inscribed  the  conditions  on 
which  we  may  escape  eternal  wrath,  and  enter  into  the 
rest  which  remaineth  for  the  people  of  God.  This  is 
the  truth  which  the  minister  of  the  gospel  is  sent  forth 
to  utter.  This  is  the  beginning,  and  middle,  and  end 
of  his  teaching.  He  comes  to  us  with  a  message  from 
on  high.  He  claims  to  be  an  ambassador.  It  is  meet, 
therefore,  that  he  should  take  for  his  subject,  not  merely 
as  his  motto,  some  part  of  the  revelation  from  God,  so 

13* 


298  USE    OF    TEXTS 

that  when  he  speaks  to  us,  we  may  know  that  he  keeps 
within  the  limits  of  his  commission.  It  is  this  truth 
alone  which  God  has  promised  to  accompany  with  that 
energy  of  the  Holy  Spirit,  without  which  we  know  that 
no  soul  is  ever  made  wise  unto  salvation. 

But  suppose  a  text  taken  from  the  volume  of  in- 
spiration, What  use  shall  we  make  of  it  ?  There  are 
several  ways  in  which  it  may  be  treated.  We  may 
draw  an  inference  from  it,  and  make  the  inference, 
instead  of  the  text,  the  subject  of  our  discourse.  Thus, 
suppose  we  take  the  text,  "  I  have  heard  of  thee  with 
the  hearing  of  the  ear,  but  now  mine  eyes  seeth  thee  ; 
wherefore  I  abhor  myself,  and  repent  in  dust  and 
ashes."  From  this  we  may  infer,  that  we  are  more  af- 
fected by  the  sense  of  sight  than  of  hearing,  and  hence 
the  superiority  of  the  former  sense  to  the  latter.  We 
may  make  this  fact  the  subject  of  discourse,  and  amuse 
our  hearers  with  a  description  of  the  nature  of  both 
these  senses,  then  a  comparison  of  them  with  each 
other,  and  then  with  a  dissertation  on  the  various 
points  of  the  superiority  of  sight. 

Or  we  may  generalize  a  truth  into  some  general  law, 
and  discuss  the  general  law,  instead  of  the  particular 
case  of  it  presented  in  the  Scriptures.  Thus  we  might 
take  the  text,  "Godly  sorrow  worketh  repentance  unto 
salvation,"  and  generalize  it  into  the  law,  that  a  per- 
manent change  of  action  is  always  preceded  by  a  per- 
manent change  of  character.  This  is  no  doubt  true, 
and  is  a  general  law,  under  which  the  case  in  the  text 
is  comprehended.  We  might  take  this  as  our  subject, 
and  enter  into  a  metaphysical  examination  of  motives, 
and  their  effect  on  the  will,  and  illustrate  our  truth 


SOMETIMES  PERVERTED.         299 

from  history,  sacred  and  profane,  from  our  own  con- 
sciousness, and  a  hundred  other  sources. 

Sometimes  a  text  is  taken,  and  the  object  of  the 
preacher  is  not  to  exhibit  the  meaning  of  the  writer, 
but  to  show  how  much  meaning  he  can  get  out  of  it. 
Thus  a  narrative,  or  a  parable,  is  sometimes  taken,  and 
it  is  allegorized,  or  spiritualized,  as  it  is  called,  and  the 
whole  plan  of  redemption,  or  any  particular  view  of  it 
which  pleases  the  preacher,  is  evolved  from  it.  Thus 
the  beautiful  parable  of  the  good  Samaritan  has  been 
allegorized,  and  people  have  wondered  at  the  skill  of 
the  preacher  who  found  in  the  wounded  man  the  sinner 
imder  condemnation,  in  the  priest  and  Levite  the  cere- 
monial and  the  moral  law,  in  the  good  Samaritan  the 
Saviour,  and  in  the  inn  the  church  of  Christ. 

Now,  who  does  not  see  that  thus  treating  the  Scrip- 
tures we  can  make  them  teach  any  thing,  natural  phi- 
losophy, metaphysics,  political  economy,  social  philos- 
ophy, or  whatever  you  please.  The  Bible  ceases  to  be 
to  us  a  revelation  from  God,  for  we  can  make  it,  at  the 
pleasure  of  the  speaker,  teach  wisdom  or  nonsense, 
solemn  truth  or  flippant  frivolity.  If  we  may  take 
such  liberties  with  the  Scriptures,  we  might  take  any 
other  book  as  a  repository  of  texts,  as  well  as  the  word 
of  God  ;  and  we  might  derive  from  it  just  as  good  a 
meaning.  Such  can  not,  surely,  be  the  way  in  which 
we  should  use  the  truth  revealed  to  us  by  God  himself 
for  our  eternal  salvation, 

In  what  manner,  then,  having  taken  a  text,  are  we, 
as  disciples  of  Christ,  permitted  to  use  it  ?  I  answer, 
we  profess  to  believe  that  the  revelation  of  God  is  pure 
truth  from  heaven  ;  that  the  teaching  found  in  that 


300  ASCERTAINING     THE     MIND 

revelation  is  dictated  by  the  Spirit  of  God,  and  contains 
within  it  the  mind  of  the  Spirit.  We  are  bound,  then, 
first  of  all,  to  ascertain,  as  far  as  we  are  able,  what  is 
the  mind  of  the  Spirit  in  that  particular  text,  and 
having  found  this,  to  explain  and  enforce  it  upon  our 
hearers.  What  else  can  we  do  if  we  are,  as  we  claim 
to  be,  ambassadors  of  Christ  ?  What  should  we  think 
of  an  ambassador,  who,  instead  of  governing  himself 
by  his  instructions,  and  diligently  seeking  for  the  mean- 
ing attached  to  them  by  his  government,  should  deduce 
from  them  his  own  inferences,  and  propose  terms  de- 
rived from  these  inferences,  or  from  the  principles  which 
he  might  generalize  from  them,  or  the  views  which  he 
might  obtain  by  considering  them  merely  as  allegories  ? 
We  should  certainly  consider  such  a  man  wonderfully 
unfit  for  an  ambassador.  If  we  are  ambassadors  for 
Christ,  why  should  we  not  be  governed  by  the  same 
principles  ?  How  else  can  we  be  ambassadors  at  all  ? 
What  right  have  we  to  take  the  words  of  inspiration, 
and  drawing  our  own  inferences,  cover  them  ostensibly 
with  the  authority  of  God  himself  ?  This  is  surely  to 
handle  the  word  of  God  deceitfully. 

If,  on  the  other  hand,  we  ascertain  the  mind  of  the 
Spirit,  and  enforce  this  upon  our  hearers,  we  know  that 
we  are  delivering  to  them  the  message  which  God  has 
committed  to  us.  We  preach  the  preaching  which  he 
has  bidden  us,  and  He  has  promised  to  accompany  this, 
and  this  only,  with  the  saving  influences  of  the  Holy 
Spirit.  Observe,  also,  the  effect  of  this  habit  on  both 
minister  and  people.  The  minister  will  soon  acquire  an 
extensive  and  accurate  knowledge  of  the  word  of  God, 
and  while  he  is  doing  this  for  himself,  his  people  will 


OF    THE    SPIRIT.  301 

be  nourished  with  the  pure  word  of  life.  They  will  be 
indoctrinated  neither  into  this  or  that  ism,  but  will  be 
sober,  sound,  whole-hearted,  Bible  Christians,  well  in- 
structed in  what  God  has  spoken,  knowing  little  and 
caring  less  for  the  opinions  and  doctrines  of  men.  A 
large  portion  of  the  dissension  and  disagreement  of 
Christians,  proceeds  from  our  teaching  the  doctrines  of 
men  as  a  part  of  that  which  God  has  revealed  as  his 
own  truth.  Should  we  not  all  come  nearer  to  each 
other,  if  we  all  endeavored  to  learn  precisely  what  the 
Spirit  has  taught,  and  nothing  but  what  he  has  taught. 
The  nearer  we  all  come  to  the  truth",  the  nearer,  assur- 
edly, shall  we  be  to  each  other. 

Nor  is  this  all.  If  we  ascertain  the  precise  meaning 
of  the  Spirit,  and  make  this  the  theme  of  our  discourse, 
we  shall  attain  to  endless  variety.  We  can  scarcely  find 
two  texts  of  Scripture  which,  if  attentively  considered, 
give  us  exactly  the  same  idea.  Sometimes  a  truth  is 
presented  under  one  aspect,  and  sometimes  under  an- 
other. In  different  places,  the  same  duty  is  enforced 
by  different  considerations.  By  observing  these  differ- 
ent phases  of  the  same  truth,  we  shall  be  able  to  pre- 
sent it  continually  in  different  aspects,  and  thus  avoid 
the  necessity  of  ever  repeating  ourselves.  If,  on  the 
other  hand,  we  pay  no  attention  to  the  variety  of  cir- 
cumstances with  which  the  Spirit  of  God  has  associated 
it,  we  shall  fall  into  abstract  views  of  truth,  and  say  all 
we  have  to  say  on  a  particular  doctrine  in  one  sermon. 
Hence,  we  shall,  if  we  preach  on  the  same  subject 
again,  repeat  essentially  what  we  have  said  before,  or, 
as  we  frequently  are  tempted  to  do,  preach  again  the 
old  sermon. 


302  INTIMACY    WITH    THE    BIBLE. 

I  know  it  will  be  objected  to  what  I  have  here  sug- 
gested, that  to  preach  in  this  manner,  will  require  an 
accurate  knowledge  of  the  word  of  God.  I  grant  it, 
but  is  it  not  desirable  that  a  minister  should  have  an 
accurate  knowledge  of  the  word  of  God  ?  Is  not  this  a 
far  better  and  higher  acquisition  than  a  knowledge  of 
the  words  of  men  ?  Why  should  we  attempt  to  teach 
men  out  of  the  Scriptures,  if  we  do  not  seek  to  know 
more  of  the  Scriptures  than  they  ?  I  know  that  the 
tendency  is  in  the  other  direction.  We  have  all  man- 
ner of  contrivances  for  obviating  the  necessity  to  minis- 
ters, of  a  familiar  acquaintance  with  the  word  of  God. 
We  have  sermons  made  for  them,  and  Scripture  selections 
for  different  occasions  and  services,  so  that  a  man  may 
perform  ministerial  duty,  with  no  more  knowledge  of 
the  Scriptures  than  might  be  expected  from  any  in- 
telligent layman.  While,  however,  we  do  this,  we  cease 
not  to  speak  of  the  solemn  responsibility  of  ministers, 
and  the  great  amount  of  preparation  necessary  in  order 
to  explain  to  others  the  word  of  God.  If  preaching  and 
the  work  of  the  ministry  can  be  thus  made  easy,  a  very 
small  amount  of  preparation  will  surely  be  requisite  for 
the  satisfactory  discharge  of  its  duties.  We  believe 
that  the  best  preparation  for  preaching  is  a  familiar  ac- 
quaintance with  the  true  meaning  of  the  word  of  God, 
and  that  any  thing  which  renders  such  an  acquaintance 
unnecessary,  will  weaken  the  power  of  the  ambassador 
of  Christ. 


MORAL    PREPARATION.  303 

XLVIII. 

MORAL  REQUISITES  FOR  UNDERSTANDIXfi  THE  SCRIPTURES. — INTELLECTUAL 
PREPARATION. — A  KNOWLEDGE  OF  THE  MEANING  OF  THE  WORDS,  OF  THE 
CONTEXT.  AND  OF  THE  MANNERS  AND  USAGES  OF  THE  TIME. 

I  have  referred,  in  my  last  paper,  to  the  mind  of  the 
Spirit,  and  have  said,  that  to  ascertain  this,  was  the 
first  work  to  be  done  in  preparing  a  sermon. 

It  may  be  well  for  us  to  ask,  How  can  we  ascertain 
the  mind  of  the  Spirit  ?  On  this  subject,  it  may  be 
worth  while  to  offer  a  few  suggestions. 

It  is  obvious,  that  in  our  present  condition  of  moral 
and  intellectual  darkness,  we  are  incapable  of  knowing 
the  things  of  God,  unless  the  Spirit  of  God  enlighten 
us.  The  presence  of  that  Spirit  has  been  promised  to 
us  whenever  we  seek  it.  If  any  man  lack  wisdom,  let 
him  ask  of  God,  who  giveth  to  all  men  liberally  and  up- 
braideth  not,  and  it  shall  be  given  him.  If  ye,  being 
evil,  know  how  to  give  good  gifts  to  your  children,  how 
much  more  shall  your  Father  in  heaven  give  his  Holy 
Spirit  to  them  that  ask  him.  Relying  on  these  promises, 
we  may  then  ask  in  faith,  nothing  doubting,  and  con- 
fidently expect  that  the  Spirit  will  lead  us  into  all 
necessary  truth,  if  we  ask  for  it  in  an  humble  and 
childlike  temper.  We  may  ask  for  the  aid  of  the  Spirit 
with  special  confidence  in  this  particular  case.  We  are 
obeying  the  command  of  Christ,  and  he  has  promised 
to  be  with  us.  We  are  laboring  to  convert  and  sanctify 
the  souls  for  whom  he  died.  We  are  doing  his  work, 
and  not  our  own,  and  if  we  go  to  him  for  the  aid  we 
need,  he  assuredly  will  not  disappoint  us.     If  we  desire 


304      NEED    OF    DEVOTIONAL    FEELINGS. 

to  ascertain  the  mind  of  the  Spirit,  our  first  duty  is  to 
pray  for  light  to  that  Spirit  by  whose  inspiration  the 
text  was  revealed. 

Again,  it  is  of  great  importance,  if  we  would  know 
the  mind  of  the  Spirit,  that  we  maintain  habitually  a 
spirit  of  thoughtfulness  and  devotion  ;  and  that  our 
souls  be,  in  a  moral  condition,  in  harmony  with  the 
truth  on  which  we  are  meditating.  A  worldly,  vain- 
glorious, ambitious,  pleasure-loving,  frivolous  soul,  can 
not  surely  discern  the  things  of  the  Spirit,  for  they  are 
foolishness  unto  him,  neither  can  he  know  them,  for 
they  are  spiritually  discerned.  He  may  repeat  the  for- 
mula of  doctrine  to  which  the  text  is  analogous,  as  he 
finds  it  in  the  standard  of  his  sect  ;  or  may  present  the 
view  of  the  doctrine  found  in  the  volumes  of  systematic 
theology  ;  or  instruct  us  with  a  synopsis  of  the  views  of 
commentators  ;  but  he  will  not  taste  the  water  from 
the  pure  fountain,  which  is  opened  only  in  the  heart  in 
which  the  Spirit  resides.  With  him  the  study  of  the 
text  is  mainly  an  intellectual  exercise,  with  which  the 
soul  has  very  little  to  do.  His  hearers,  if  at  all  ac- 
quainted with  the  movements  of  the  human  heart,  per- 
ceive that  he  is  merely  repeating  a  lesson,  and  that 
he  is  not,  with  his  own  hands,  handling  the  word  of 
life. 

But,  besides  this,  we  shall  be  much  more  likely  to 
arrive  at  the  mind  of  the  Spirit  in  any  particular  text, 
when  our  minds  are  specially  in  harmony  with  the  truth 
which  the  text  reveals.  For  instance,  let  a  man  read 
the  51st  Psalm  with  a  thoughtless,  irreverent  spirit, 
and  he  will  see  in  it  nothing  peculiar,  and  it  would  be 
difficult  for  him  to  select  a  verse  from  which  he  could 


INDWELLING    OF     THE     SPIRIT.  305 

make  a  sermon.  Let  now,  the  same  man,  bowed  down 
with  penitential  sorrow,  read  the  same  Psalm,  and 
every  verse  will  overflow  with  meaning,  every  sentiment 
will  find  a  response  in  his  inmost  spirit,  and  he  would 
be  able,  from  any  verse,  taken  at  random,  to  pour  out 
the  feelings  of  a  contrite  soul,  and  call  others  to  the  ex- 
ercise of  godly  sorrow.  Take  another  instance.  Let  a 
man,  with  but  low  ideas  of  the  work  of  redemption, 
read  the  parting  words  of  the  Saviour  from  the  14th  to 
the  17th  chapters  of  the  G-ospel  of  John,  and  they  will 
jDrobably  seem  to  him  figurative,  abstract,  and  almost 
enigmatical.  But  let  him  read  them  when  the  love  of 
God  is  shed  abroad  in  his  heart,  so  that  he  is  able,  in 
some  humble  manner,  to  appreciate  the  love  of  Christ 
in  offering  up  himself  for  his  soul,  and  how  deeply 
touching,  how  intensely  affecting  does  every  word  ap- 
pear !  The  heart  of  the  Christian  holds,  as  it  were, 
direct  intercourse  with  the  heart  of  the  Saviour,  and 
the  redeemed  sinner  seems  with  the  beloved  apostle  at 
the  Supper,  to  recline  his  head  on  the  bosom  of  the 
Kedeemer. 

It  would  seem,  then,  that  if  we  would  in  any  case 
arrive  at  the  mind  of  the  Spirit,  we  must  cultivate  the 
indwelling  of  the  Spirit  in  our  own  hearts.  We  see 
the  effect  of  this  habit  of  mind  in  the  case  of  Payson. 
You  could  not,  in  conversation,  mention  a  passage  of 
Scripture  to  him  but  you  found  his  soul  in  harmony 
with  it — the  most  apt  illustrations  would  flow  from  his 
lips,  the  fire  of  devotion  would  beam  from  his  eye,  and 
you  saw  at  once  that  not  only  could  he  deliver  a  ser- 
mon from  it,  but  that  the  ordinary  time  allotted  to  a 
sermon  would  be  exhausted  before  he   could  pour  out 


306     INTELLECTUAL  PREPARATION. 

the  fullness  of  meaning  which  a  sentence  from  the 
word  of  God  presented  to  his  mind. 

The  above  suggestions  refer  specially  to  the  moral 
p reparations  required,  in  order  to  arrive  at  the  mind 
of  the  Spirit.  Those  which  follow  have  respect  mainly 
to  what  may  be  called  intellectual  preparation. 

It  is  obvious  that,  no  matter  in  what  language  a  sen- 
timent  is  written,  we  can  never  understand  it,  unless 
we  understand  with  sufficient  accuracy  the  meaning  of 
the  words  of  which  it  is  composed.  If  we  attach  to 
them  no  meaning  whatever,  or  an  inaccurate,  vague, 
exaggerated,  or  insufficient  meaning,  the  simplest  sen- 
tence may  seem  to  us  involved  in  the  deepest  obscurity. 
This,  then,  is  our  first  business,  to  ascertain,  as  accu- 
rately as  possible,  the  meaning  of  the  words  which  the 
Spirit  has  chosen  as  the  medium  by  which  the  thoughts 
of  God  shall  be  revealed  to  man.  A  sufficient  degree  of 
attention  to  this  simple  direction  will  render  many  a 
passage  luminous,  which  now  seems  hopelessly  beyond 
the  reach  of  our  understanding. 

Having  done  this,  we  must  next  examine  the  course 
of  thought  of  the  writer,  as  seen  in  the  context.  This 
is  a  matter  of  the  very  greatest  importance.  Without 
it,  we  can  never  know  the  meaning  of  any  thing  which 
we  either  read  or  hear.  Every  sentence  in  a  connected 
discourse  is  closely  associated  with  what  goes  before  and 
what  follows  after  it.  Its  abstract  meaning  is  modified 
by  that  of  its  immediate  adjuncts,  and  by  the  general 
scope  of  thought  of  which  it  is  an  integral  part.  It  is 
on  this  account  that  proverbs  are  so  frequently  either 
incorrectly  understood,  or  not  understood  at  all.  When 
they  appear  as  isolated  propositions,  they  stand  out 


ARABIAN    PROVERB.  307 

alone,  with  ueither  antecedent  nor  subsequent  matter 
to  furnish  us  with  a  clew  to  their  meaning,  and  though 
we  may  acknowledge  the  general  truth,  we  see  not  its 
particular  application.  We  grow  weary  of  this  discon- 
nected thought,  and  never  read  a  large  portion  of  it  at 
the  same  time,  with  any  particular  advantage.  To  illus- 
trate what  I  mean  by  an  example.  The  Arabs  use  the 
following  proverb,  "  When  the  Pasha's  horses  went  to 
be  shod,  the  beetle  stretched  out  his  leg."  Now,  taken 
abstracted  from  all  associations,  this  proverb  might  have 
several  meanings.  It  might  intend  to  say  of  some  mean 
Pasha,  that  the  beetle  mistook  his  horses  for  beetles;  or 
that  the  beetle  was,  of  all  insects,  the  most  given  to 
imitation  ;  or  that  shoeing  was  so  universally  useful, 
that  even  beetles  felt  the  necessity  of  submitting  to  it. 
But  suppose  the  speaker  had  been  discoursing  upon  the 
character  of  a  feeble-minded,  pompous,  vain-glorious 
man,  who  was  always  arrogating  to  himself  the  reputa- 
tion due  to  others,  and  placing  himself  where  no  one  else 
would  ever  place  him,  among  the  men  most  conspicuous 
for  wisdom  of  counsel  and  energy  of  action,  and  should 
close  his  description  with  the  proverb  I  have  quoted, 
"  When  the  Pasha's  horses  went  to  be  shod,  the  beetle 
stretched  out  his  leg,"  who  then  could  doubt  the  mean- 
ing it  was  intended  to  convey  ?  From  illustrations  of 
this  kind,  and  every  one  can  multiply  them  at  will,  we 
readily  see  the  absolute  necessity  of  studying  the  scope 
of  thought  in  the  whole  passage  from  which  the  text  is 
taken,  if  we  would  learn  the  mind  of  the  Spirit  in  any 
particular  passage.  Unless  we  do  this,  we  shall  be  led 
into  inevitable  error. 

I  may  perhaps  remark  in  passing,  that  the  division 


308      ARBITRARY    DIVISION    OF    THE    BIBLE. 

of  the  Scriptures  into  chapters  and  verses  has  greatly 
increased  the  liability  to  error  in  this  respect.  We  read 
no  other  book  where  the  sense  is  broken  up  in  this  man- 
ner. A  chapter  in  some  cases  divides  a  sentence.  There 
are  no  paragraphs,  a  form  of  division  so  important  to 
the  understanding  of  the  course  of  an  author's  thought. 
We  have  no  minor  division  but  verses,  and  they  chop 
up  the  meaning  at  random,  so  that  the  most  continu- 
ous narrative  is  printed  like  a  book  of  disconnected  sen- 
tences. We  soon  form  the  habit  of  considering  every  verse 
as  an  isolated  proposition,  separate  from  every  thing 
else  in  the  book.  When  the  Bible  is  read  in  schools,  it 
is  commonly  read  by  apportioning  a  verse  to  each  schol- 
ar. To  the  child,  each  verse  is  the  announcement  of  a 
distinct  proposition.  The  habit  grows  up  with  us.  We 
cease  to  follow  the  train  of  thought,  and  look  upon  it 
as  so  many  broken  and  independent  fragments.  The 
effect  of  all  this  is  most  unfortunate,  and  we  must 
deliver  ourselves  from  it  if  we  would  understand  the 
Scriptures.  Many  of  the  most  absurd  and  heretical 
views  of  the  Scriptures  are  maintained  by  this  mode 
of  treating  the  word  of  Grod.  A  distinguished  theo- 
logical teacher  used  to  caution  his  pupils,  never  to  allow 
the  use  of  any  text  as  proof,  unless  the  person  quoting 
it  gave  chapter  and  verse,  so  that  the  passage  might  be 
examined  in  its  place,  and  the  meaning  of  it  definitely 
ascertained.  The  young  minister  will  save  himself  from 
many  an  embarrassment,  by  adhering  strictly  to  this  rule. 
Besides  this,  the  sense  is  frequently  illustrated,  modi- 
fied, limited,  extended,  or  adorned  by  the  circumstances 
of  the  speaker,  his  age,  country,  and  previous  culture, 
by  the  habits  and  manners  of  the  time,  the  course  of 


HEBREW    CUSTOMS.  309 

thought,  and  the  progress  in  civilization  of  the  people. 
A  knowledge  of  these  not  only  throws  light  upon  the 
sense,  but  gives  great  variety  and  vivacity  to  the  dis- 
course, provided  it  be  not  carried  too  far.  "We  want 
Christianity,  not  Christian  antiquities,  and  the  latter 
only  as  they  may  subserve  the  illustration  of  the  former. 
Thus  the  question  of  our  Lord,  "  If  David  in  spirit  call 
him  Lord,  how  is  he  his  son  ?"  loses  all  its  point  unless 
we  remember  the  boundless  precedence  which  the  Ori- 
entals, and  especially  the  Jews,  awarded  to  parents  and 
remoter  ancestors.  The  reason  why  the  Jews  heard 
Paul  in  silence  until  he  spoke  of  being  sent  to  the  Gen- 
tiles, when  they  drowned  his  voice  by  a  tumultuous  out- 
break of  popular  indignation,  would  not  be  apparent, 
did  we  not  know  that  the  Jews  held  themselves  to  be 
the  special  favorites  of  God,  while  all  other  nations  were 
unclean  outcasts,  and  that  to  offer  the  blessings  of  sal- 
vation to  others  besides  themselves,  was  to  insult  the 
national  character  by  sinking  it  to  the  level  of  the  hated 
and  despised  Gentiles. 


XLIX 

CONSTRUCTION"  OF  A  SERMON. — WHAT  IS  A  SERMON? — ACQUAINTANCE  WITH 

THE    HUMAN    HEART,     HOW     ACQUIRED. NECESSITY     OF     UNFLINCHING 

MENTAL    EFFORT. 

In  my  last  paper,  I  supposed  the  minister  to  have 
attained  a  clear  view  of  the  teaching  of  the  Spirit  in 
any  particular  text.  The  foundation  is  laid,  the  first 
important  work  is  done.  He  knows  what  the  truth  is, 
which  he  intends  to  enforce,  and  if  he  have  arrived  at  it 


310  CONSTRUCTION    OF    A    SERMON. 

in  the  way  I  have  proposed,  his  soul  is  moved  with  the 
thought  which  he  is  about  to  set  before  others.* 

What  is  the  next  step  ?  This  truth  he  is  to  use  for 
the  purpose  of  producing  a  particular  effect  upon  his 
fellow-men.  He  wishes,  by  means  of  it,  to  create  in 
them  conviction,  repentance,  faith,  hatred  of  sin,  striv- 
ing after  holiness,  deadness  to  the  world,  trust  in  God, 
endurance  of  hardness  for  the  cause  of  Christ,  or  any 
other  Christian  grace.  He  wants  so  to  exhibit  the 
truth  before  him,  as  to  produce  this  particular  result. 
I  say  this  truth  now  before  him,  not  any,  or  every,  or 
all  truth.  He  is  not  to  take  a  text  and  aim  at  a  partic- 
ular result,  and  then  bring  all  the  truth  in  the  Bible  to 
accomplish  it.  He  would  then  use  himself  up  in  a 
single  sermon.  He  succeeds  in  making  a  sermon,  as  he 
renders  this  particular  truth  subservient  to  his  particu- 
lar purpose.  His  sermon  is  to  be  his  text  expanded, 
his  text  his  sermon  contracted.  Keeping  within  these 
limits,  as  I  have  said,  he  will  enrich  and  invigorate  his 
own  mind,  and  he  will  present  an  endless  variety  to  his 
hearers. 

We  see  then  his  position,  what  he  intends  to  do,  and 
the  means  by  which  he  intends  to  do  it.  Here  is  an 
audience  before  him  of  immortal  souls,  on  whom  he 
hopes  to  make  a  given  impression ;  here  is  a  particular 
truth  revealed  by  God  himself,  by  means  of  which  this 
impression  is  to  be  made.  A  train  of  thought,  evolving 
this  truth,  is  to  be  presented  in  such  a  manner  as  to 
lead  to  this  result.  This  train  of  thought  is  the  sermon, 
and  it  is  successful  or  not,  as  it  accomplishes  this  pur- 
pose. Here,  then,  we  have  the  text  on  the  one  hand, 
and  the  audience  on  the  other,  and  the  sermon  is  to  be 


KNOWLEDGE     OF     HUMAN     NATURE.  311 

so  constructed  as  to  bring  this  text  to  bear  on  the  hearts 
and  consciences  of  these  immortal  souls. 

It  would  seem  evident  from  this  statement  of  the 
case,  that  the  next  business  of  the  preacher  was  to  be 
acquainted  with  the  human  heart.  He  should  know 
its  different  moral  biases,  its  endless  subtlety,  the  vari- 
ous forms  in  which  the  love  of  honor,  pleasure,  indo- 
lence, human  esteem,  social  position,  wealth,  sensual 
gratification,  etc.,  oppose  the  entrance  of  truth.  He 
should  understand,  on  the  other  hand,  the  nature  and 
office  of  conscience,  its  power,  its  authority,  and  the 
character  of  those  teachings,  which,  as  the  voice  of  God, 
it  utters  even  in  the  tumult  of  passion,  as  well  as  in  the 
hour  of  solitude.  When  I  say  this,  however,  I  do  not 
refer  to  the  study  of  books,  though  these  may  render 
him  assistance.  I  do  not  propose  that  a  man  in  prepar- 
ing a  sermon  should  go  to  his  books  for  the  purpose  of 
learning  how  this  motive  would  excite  men,  or  how  that 
other  would  depress  them.  What  I  urge  is,  that  he 
acquire  such  an  habitual  acquaintance  with  his  own 
heart,  by  constant  reflection  on  these  subjects,  that  the 
right  motives  and  views  will  suggest  themselves  sponta- 
neously and  without  effort,  as  the  very  views  which  most 
naturally  suggest  themselves  to  his  mind. 

But  how  shall  a  man  acquire  this  knowledge  of  the 
human  heart,  which  shall  enable  him  most  effectually 
to  address  men  ?  It  is,  I  suppose,  greatly  a  gift  of  God. 
It  is  one  of  the  talents  which  God  gives  to  him  whom 
he  designs  for  a  preacher  of  the  gospel.  "Without  it,  a 
man  may  preach  correctly,  logically,  and  beautifully, 
but  it  is  all  abstract  discussion,  which  leaves  the  heart 
untouched,  and  shows  that  God  did  not  design  the  man 


312    IMPORTANCE  OF  SELF-KNOWLEDGE. 

for  a  preacher,  and  the  gifts  and  callings  of  God  are 
without  repentance. 

Yet,  granting  that  this  particular  bias  of  mind  is  a 
gift  of  God,  it  is  bestowed  in  different  degrees,  and 
like  every  other  talent,  is  capable  of  cultivation.  Much 
may  be  done  by  the  study  of  the  Scriptures,  and  bring- 
ing our  hearts  into  daily  communion  with  them.  Much 
may  be  done  by  self-examination,  turning  our  thoughts 
inward,  and  observing  honestly  the  effect  of  truth  upon 
ourselves.  If  a  man  wants  to  know  the  human  heart, 
he  has  the  means  always  at  hand — let  him  look  into  his 
own.  I  know  of  no  preacher  who  manifests  a  deeper 
insight  into  human  nature  than  Massillon,  who  secluded 
himself  from  the  world  and  lived  almost  entirely  in  his 
cell.  When  he  was  asked  how  he,  who  saw  so  little  of 
men,  should  be  so  intimately  acquainted  with  the  most 
retired  recesses  of  the  human  heart,  he  replied  that  he 
learned  it  all  from  the  study  of  himself.  We  all  are 
guilty  of  a  twofold  fault  in  this  respect.  In  the  first 
place  we  do  not  retire  within  ourselves  to  observe  the 
workings  of  passion  and  conscience,  and  in  the  next 
place,  we  do  not  think  the  knowledge  that  we  thus 
obtain  of  any  value,  or  we  are  ashamed  to  use  it,  lest  it 
should  reveal  our  own  imperfection.  That  man  would 
be  an  unusual,  as  well  as  a  most  effective  preacher,  who, 
if  endowed  with  any  intensity  of  feeling,  should,  with- 
out of  course  the  most  remote  allusion  to  himself,  pre- 
sent his  own  experiences,  the  workings  of  indwelling 
sin,  the  conflict  between  sin  and  holiness,  the  ineffectual 
struggles  to  grow  better,  the  humblings  of  the  soul  after 
backsliding  from  God,  the  doubts  and  fears  which  daily 
beset  him,  the  victory  over  temptation  and  the  means 


KNOWLEDGE     OF     THE     CONGREGATION.       313 

of  deliverance,  the  glimpses  of  the  better  land,  and  the 
joy  of  the  soul  when  she  holds  intimate  communion 
with  the  Redeemer.  He  who  will  do  this  with  entire 
simplicity  and  devout  earnestness  of  purpose,  may  be 
sure  that  he  will  be  designated  as  a  man  of  intimate 
acquaintance  with  the  human  heart. 

But  the  preacher  has  to  do  not  only  with  men  in 
general,  but  with  particular  men,  the  men  of  his  own 
congregation,  the  men  now  before  him.  They  have 
their  own  peculiar  biases,  temptations,  and  trials.  He 
needs  to  become  intimately  acquainted  with  their  pecu- 
liar state  of  mind,  that  he  may  bring  forth  from  the 
treasury  things  suited  to  their  wants,  and  adapted  to 
their  individual  necessities.  Hence  the  need  of  pas- 
toral visitation,  and  religious  conversation  with  all  the 
members  of  his  flock.  It  is  from  neglect  of  this  special 
duty  that  our  sermons  are  apt  to  be  abstract  discus- 
sions, addressed  neither  to  men  as  men,  nor  to  any 
man  in  particular.  He  who  will  cultivate  the  habit 
of  intimate  acquaintance  "with  the  religious  condition 
of  his  own  people,  will  never  be  in  want  of  subjects 
nor  of  the  most  effective  means  of  bringin°;  them  before 
an  audience.  He  will  find  in  the  conversation  of  the 
sick,  the  afflicted,  the  sorrowing,  and  the  bereaved,  end- 
less illustrations  of  the  truth  of  the  Scriptures,  and  will 
be  enabled  to  bring  the  word  of  G-od  home  to  the 
bosoms  of  men  in  a  way  of  which  the  abstract,  general 
preacher  can  form  no  conception.  I  have  heard  a  min- 
ister of  the  gospel  relate  the  following  incident.  He 
had  occasion  to  visit  a  pious  member  of  his  church  who 
had  lost  a  daughter,  the  only  child  of  her  mother,  and 
she  was  a  widow.     The  bereaved  parent  gave  him  a 

14 


314      HOW  TO  APPLY  THE  TRUTH. 

narrative  of  the  child's  life,  how,  for  so  many  years,  she 
had  been  her  only  earthly  solace,  and  specially  with 
great  simplicity  described  her  feelings  when  the  daugh- 
ter, who  had  from  infancy  laid  in  her  bosom,  was  for 
the  first  time  separated  from  her  for  a  single  night. 
Soon  after,  the  minister  had  occasion  to  use  the  paren- 
tal relation  in  order  to  illustrate  some  scriptural  truth, 
and  he  described  the  feelings  of  a  mother  as  nearly  as 
possible  in  the  words  he  had  so  lately  heard.  The  ap- 
peal went  to  the  heart  of  every  mother  in  the  house, 
and  touched  sensibilities  that  were  not  often  aroused. 
The  wonder  did  not  soon  subside  that  a  young  man 
should  know  any  thing  about  the  inmost  feelings  of 
the  heart  of  a  mother. 

So  much  then  for  a  knowledge  of  the  audience. 
Suppose  now  this  to  be  acquired,  the  two  things  are 
distinctly  before  the  mind  of  the  preacher — the  truth 
of  revelation  on  the  one  hand,  and  this  particular  peo- 
ple in  their  present  state  on  the  other.  He  desires  to 
bring  this  truth  into  contact  with  these  hearts.  How 
shall  he  do  it  ?  It  is  an  original  effort  of  mind,  and 
can  not  be  simplified  or  explained.  Some  suggestions, 
however,  may  lead  us  more  readily  to  the  exercise  of  it. 
In  the  first  place,  much  depends  on  the  resolute  de- 
termination of  the  mind  itself.  Here  is"a  work  for  the 
mind  to  do,  and  the  mind  must  do  it.  It  can  not  and 
shall  not  be  let  off  from  its  work.  It  can  not  be  al- 
lowed to  play  with  it.  It  can  not  be  permitted  to 
think  for  a  few  minutes  and  then  take  up  a  novel,  or  a 
newspaper,  or  run  over  to  the  neighbors  to  make  a  call, 
or  turn  away  to  write  a  letter,  or  run  into  the  other 
room  to  play  with  the  children,  or  make  a  kite  for  the 


BENEFIT    OF    PERSEVERANCE.  315 

older  boy.  The  mind  must  be  kept  down  to  this  par- 
ticular work.  The  door  must  be  shut  and  bolted. 
Every  distracting  occupation  must  be  laid  aside.  The 
man  must  put  himself  to  the  work,  and  determine  that 
it  must  be  done.  He  must  then  fix  his  mind  upon  the 
truth,  and  the  object  to  be  accomplished  by  it,  and 
think,  think,  think,  until  he  sees  his  way  through  the  sub- 
ject, and  the  traiu  of  thought  is  plain  to  his  own  mind. 

This  may  seem  a  hard  lesson.  It  is  so  at  first.  It 
will  take  time  and  self-denial,  and  severe  mental  labor. 
But  having  been  done  once,  the  second  time  it  will  be 
less  difficult,  and  soon  the  formation  of  a  train  of 
thought  will  become  almost  a  matter  of  amusement. 
There  is  no  mental  exercise  which  yields  a  richer  re- 
ward than  this,  none  which  more  surely  cultivates 
vigor,  acuteness,  and  alertness  of  mind.  Any  man 
who  will  resolutely  determine  to  train  himself  in  this 
manner,  will  not  be  disappointed. 

One  thing  here  deserves  to  be  remembered.  A  man 
who  has  taken  a  text  and  commenced  this  sort  of  labor 
is  strongly  tempted,  if  he  does  not  readily  develop  a 
train  of  thought,  to  leave  it  and  take  another,  which 
seems  to  him  much  more  manageable.  He  turns  from 
the  first  to  the  second.  When  he  attempts  to  con- 
struct a  sermon  from  the  second,  he  finds  the  same 
difficulty,  and  more  readily  turns  to  a  third.  Thus, 
after  repeated  trials,  he  consumes  more  than  the  time 
which  would  have  been  sufficient  to  complete  the  first, 
and  has  not  yet  accomplished  any  thing.  His  labor 
then,  thus  far,  has  been  entirely  thrown  away.  Nor  is 
this  all.  His  mind  has  lost  confidence  in  itself.  It  has 
been  overcome  by  difficulties,  and  is  by  so  much, less  able 


316  self-reliance: 

in  future  to  overcome  them.  The  habit  of  mental 
quiddling  has  been  strengthened,  and  the  man  is 
much  less  fit  than  at  the  beginning  to  do  any  intel- 
lectual labor.  Let  me  then  advise  the  young  preach- 
er, having  taken  a  text  and  fixed  his  mind  upon  it, 
never  to  leave  it.  Go  through  with  it  at  all  hazards.  If 
you  can  not  make  what  you  wish  of  it,  at  least  make 
something.  You  may,  it  is  true,  do  badly.  You  may 
spoil  a  sermon,  but  you  will  have  rendered  yourself  less 
liable  to  spoil  a  sermon  in  future.  Never  yield  to  the 
devices  and  tricks  to  which  the  mind  naturally  resorts 
for  the  sake  of  shirking  labor.  Keep  your  mind 
steadily  at  work,  and  it  will  soon  love  work. 


IMPORTANCE  OF  SELF-RELIANCE. — SAVING  FRAGMENTS  OF  THOUGHT. — 
INTRODUCTION  AND  CLOSE  OF  SERMONS. — STYLE  PROPER  FOR  SERMONS. 
— MISTAKES  ON  THIS  SUBJECT. 

In  my  last  paper,  I  endeavored  to  set  before  my 
brethren  what  was  necessary,  when  we  have  before  us  a 
text,  and  an  object  to  be  accomplished  by  it,  and  no 
train  of  thought  is  apparent.  We  must  then  set  our- 
selves deliberately  at  work,  and  think  it  through.  I 
will  add,  do  not,  in  such  a  case,  run  to  books  to  aid 
you.  Go  not  down  to  Egypt  for  help.  Your  help  is  in 
yourself,  under  the  direction  of  the  Spirit  of  God.  The 
more  you  rely  on  yourself  the  stronger  will  you  become, 
and  you  will  use  your  strength  with  greater  skill.  Let 
A  and  B  be  two  preachers  of  equal  talents  and  advan- 
tages.    A  relies  on  himself,  and  whether  it  be  much  or 


ITS    ADVANTAGES.  317 

little  which  he  produces,  it  is  all  his  own.  B  dares  not 
rely  upon  himself,  hut  always  goes  to  the  best  authors 
for  ideas  when  he  attempts  to  make  a  sermon.  For  the 
first  year  B  may  be  esteemed  by  far  the  best,  most  ac- 
curate, and  the  most  finished  preacher.  Look  at  them 
again  in  ten  years.  B  has  remained  where  he  was  ;  he 
struck  twelve  the  first  time,  and  he  can  not  go  beyond 
it.  A  has  steadily  advanced  in  power  and  skill,  and 
has  already  passed  his  companion.  People  have  found 
out  that  there  is  in  him  something  original,  and  out  of 
the  beaten  track.  It  has  been  ascertained  that  he 
thinks  for  himself,  and  hence,  in  other  matters  besides 
preaching,  men  think  his  opinion  worth  having.  He  is 
on  an  ascending  path,  the  other  is  on  a.  level  plain, 
with  a  gradual  descent  at  the  further  extremity.  The 
case  of  A  and  B  is  a  very  common  one. 

But  I  hope  that  none  of  my  readers  will  be  led  to 
the  belief  that  a  sermon  can  not  be  prepared  without  a 
process  such  as  I  have  described.  The  fact  is  far  other- 
wise. I  have  mentioned  a  strong  case,  to  show  what 
we  are  to  do  when  we  have  a  certain  test  in  our  minds, 
and  feel  it  to  be  a  duty  to  preach  from  it,  and  yet  the 
train  of  thought  does  not  present  itself.  If,  however, 
our  minds  are  earnestly  fixed  upon  our  business,  if  the 
condition  of  our  people  is  ever  in  our  recollection,  and 
especially  if  a  part  of  every  day  is  employed  in  pastoral 
visitation,  and  that  visitation  is  employed  in  personally 
religious  conversation,  subjects  and  modes  of  treating 
them  will  be  rising  before  us  daily.  Texts,  with  the 
proper  points  of  discourse  derived  from  them,  will  sug- 
gest themselves  in  walking,  in  riding,  at  the  bedside  of 
the  sick  ;  or  if  we  are  employed  in  secular  occupations, 


318  FRAGMENTS     OF     THOUGHT. 

while  we  are  holding  the  plow  or  gathering  in  the  har- 
vest, in  the  shop  or  in  the  factory,  in  the  mart  of 
business  or  the  counting-room.  If  our  hearts  are  fixed 
upon  the  subject,  nothing  will  more  readily  spring  up 
in  our  minds  than  sermons. 

But,  it  is  evident  that  while  this  is  the  general  fact, 
it  may  frequently  happen  that  the  right  sermon  may 
not  occur  to  us  in  the  right  place.  Hence  the  import- 
ance of  husbanding  our  resources,  and  having  always 
on  hand  a  supply  for  the  time  of  need.  We  may  ac- 
complish this,  as  I  have  said  before,  by  keeping  near  us 
a  blank  book,  in  which  to  record  any  text  that  occurs 
to  us  in  reading  the  Scriptures,  or  in  our  pastoral  vis- 
its. Sometimes  we  may  write  down  only  the  text  and 
the  subject  to  which  it  refers,  at  other  times  the 
divisions  of  the  subject  as  they  at  the  moment  occur  to 
us,  and  sometimes  a  full  plan  of  a  sermon,  if  the  sub- 
ject seems  to  spread  itself  out  before  us.  A  book  of 
this  kind  will  be  found  a  great  help  to  us,  and  will 
frequently  save  us  from  fruitlessly  employing  half  a  day 
in  looking  up  a  text.  Besides  this,  it  is  well  for  a  min- 
ister to  have  always  on  his  table  a  few  sheets  of  paper 
sewed  together  for  the  purpose  of  noting  down  any 
thought  which  occurs  to  him  that  may  be  used  in 
preaching.  Three  or  four  sheets  of  common  foolscap 
folded  lengthwise  is  the  best  for  this  purpose,  and  I  am 
persuaded  that  a  man  who  will  once  make  the  trial  of 
using  so  simple  an  aid,  will  not  readily  be  without  it. 
It  is  told  of  the  first  President  Edwards,  that  he  was 
extremely  careful  to  allow  no  thought  to  escape  him 
which  he  supposed  might  be  useful  in  the  course  of  his 
studies.     He   found   that  valuable   suggestions,  infer- 


INTRODUCTION     OF     A    SERMON.  319 

ences,  and  inquiries  frequently  occurred  to  him  in  his 
daily  walks.  To  rescue  them  from  forgetfulness  he 
adopted  the  following  expedient  :  he  never  went  to 
walk  without  taking  with  him  blank  paper,  a  pencil, 
and  some  pins.  If  a  thought  occurred  to  him  which  he 
considered  worth  preserving,  he  would  tear  off  a  bit  of 
paper,  write  down  the  thought,  and  pin  the  paper  on 
his  sleeve.  It  is  said  that  he  would  sometimes  return 
from  a  walk  with  both  sleeves,  from  shoulder  to 
wristband,  covered  with  these  bits  of  paper.  He 
then  retired  to  his  study  to  examine  and  arrange 
them,  and  record  them  in  a  common-place  book  which 
he  appropriated  to  this  purpose. 

In  preparing  a  sermon,  we  should  beware  of  too  long 
an  introduction.  A  minister  sometimes  fears  that  he 
shall  not  be  able  to  find  material  for  a  sermon  of  the 
ordinary  length,  and  hence  he  prolongs  the  first  part 
by  long  discussions  on  the  context,  or  any  other  mis- 
cellaneous matter  which  happens  to  occur  to  him.  This 
is  dry  and  uninteresting  to  his  audience,  and  they  be- 
come weary  before  he  really  begins  his  work.  A 
preacher  of  this  kind  was  once  asked  by  Dr.  Stillman 
to  preach  for  him.  The  brother  declined  on  account 
of  his  inability  to  meet  the  expectations  of  Dr.  Still- 
man's  congregation.  "  0/'  said  the  Doctor,  "  you  will 
do  well  enough,  if  you  are  only  willing  to  say  your 
best  thiDgs  first."  He  took  the  advice  and  suc- 
ceeded. 

The  close  is  a  most  important  part  of  a  discourse. 
Whatever  may  have  been  the  subject,  we  should  here 
endeavor  to  fix  it  with  a  nail  in  a  sure  place  on  the  con- 
sciences of  our  hearers.     If  we  have  not  preached  what 


320  CONCLUSION    OF    A    sermon. 

can  be  thus  impressed,  we  have  not  probably  delivered 
a  gospel  sermon.  If  we  know  our  people  as  we  ought 
to  know  them,  we  shall,  instinctively,  feel  that  there 
are  persons  there  to  whom  the  truth  especially  applies, 
and  we  shall  impress  it  upon  them  with  all  the  power 
the  Lord  has  committed  to  us.  It  is  of  no  use  to  per- 
suade ourselves  that  the  hearers  will  apply  it  for  them- 
selves, we  must  do  it  for  them.  We  must  aim  at 
bringing  them  to  a  resolution,  not  six  months  or  ten 
years  hence,  but  now,  and  here.  Why  should  not  the 
sinner  now  repent  and  believe,  why  should  not  the  saint 
now  lay  aside  every  weight  and  the  sin  that  easily  be- 
sets him  ?  Now  is  the  time  to  urge  every  motive,  to 
press  home  every  consideration,  that  can  be  derived  from 
heaven  and  hell,  from  time  and  eternity.  Never  close 
a  sermon  until  you  are  conscious  of  having  done  your 
duty  ;  never  bid  adieu  to  your  audience  until  you  can 
say,  I  am  pure  of  the  blood  of  all  men,  especially  of 
those  who  now  hear  me.  Surely,  a  minister  at  the  close 
of  every  sermon  ought  to  be  able  to  say  this,  for  there 
is  almost  always  some  soul  present  whom  he  will  meet 
no  more,  until  both  he  and  his  hearer  stand  together 
at  the  judgment-seat  of  God. 

As  I  have  before  remarked,  when  the  train  of 
thought  is  completed,  the  chief  labor  of  making  a 
sermon  is  performed.  The  rest  is  nothing  more  than 
clothing  it  with  language.  This  is  done  either 
orally  or  by  writing.  Of  the  separate  advantages  of 
these  methods  I  have  already  written,  and  I  need 
scarcely  refer  to  it  again.  It,  however,  seems  strange 
that  after  having  thought  out  a  course  of  remark,  a 
man  should  be  obliged  to  write  it  all  down,  before  he 


ORAL    AND    WRITTEN     SERMONS.  321 

can  communicate  it  to  others  ;  I  say  a  man,  I  mean  a 
minister,  for  no  other  man  ever  feels  the  need  of  this 
sort  of  aid.  No  speaker  at  the  bar,  or  in  the  senate,  or 
on  the  platform,  would  ever  hope  to  interest  an  audience 
for  five  minutes  in  this  manner.  I  must,  therefore, 
urge  that  every  preacher  should  learn  to  preach,  that 
is,  address  men  from  oral  and  not  written  preparation. 
If  he  insists  upon  writing  let  him  write,  but  let  him  by 
all  means  acquire  also  the  unwritten  style  of  address. 

The  language  of  a  sermon  should  be  that  of  popular 
address,  plain,  simple,  and  easy  to  be  understood.  It 
should  approach  as  nearly  as  possible  to  that  which  the 
hearers  use  in  thinking,  and  ordinary  conversation,  pu- 
rified, of  course,  from  vulgarity  and  provincialisms,  from 
cant,  slang,  and  technicality.  This  is  the  style  best 
adapted  to  any  miscellaneous  audience.  It  was  greatly 
owing  to  his  mastery  of  this  style  that  the  writings  of 
William  Cobbet  exerted  such  an  influence  over  the 
people  of  England.  Now,  whether  a  sermon  be  deliv- 
ered from  written  or  unwritten  preparation,  the  style 
should  be  the  same.  To  this  I  know  the  objection  wrill 
be  made,  how  shall  a  minister  then  learn  to  be  a  fine 
writer  ?  I  answer,  writing  for  the  press,  and  writing  for 
an  audience,  are  very  different  things  ;  and  in  preaching 
we  are  to  use  the  style  best  adapted  to  preaching.  Be- 
side, did  Christ  ordain  the  ministry  of  the  word  for  the 
sake  of  making  fine  writers  ?  Have  we  a  right  to  make 
the  ministry  of  reconciliation  a  means  for  the  acquisi- 
tion of  rhetorical  reputation  ?  If  a  man  wishes  to  be  a 
fine  writer, 'let  him  write  reviews,  dissertations,  or  any 
thing  else,  but  let  him  choose  for  his  medium  of  com- 
munication in  the  pulpit,  that  mode  of  address  which 

14* 


322   DEFECT  OF  MODERN  PREACHING. 

will  come  most  directly  liome  to  the   hearts  and  con- 
sciences of  his  hearers. 

The  vice  of  preaching  at  present,  in  most  of  our  pul- 
pits, is  that  we  do  not  aim  correctly.  We  strive  to 
please  the  few,  and  not  the  many,  and  the  result  is 
that  the  conscience  of  both  parties  is  unmoved.  The 
pulpit  is  dying  of  the  proprieties.  We  dare  not  intro- 
duce an  anecdote  into  a  sermon.  We  shrink  from  an 
illustration,  unless  we  can  account  it  classical.  We  are 
averse  even  to  the  delineation  of  character,  lest  we 
should  detract  from  the  dignity  of  the  pulpit.  When 
a  man  is  afraid  of  losing  his  dignity  by  attending  to 
his  own  business,  we  generally  think  that  he  has  very 
little  to  lose.  We  fear  that  the  pulpit  is  liable  to  create 
a  similar  impression.  Look  at  the  highest  example  of 
preachers.  How  simple  is  the  teaching  of  Christ,  how 
perfectly  adapted  to  the  audience  by  which  he  was  sur- 
rounded. How  it  abounds  in  illustrations,  parables, 
and  even  every-day  proverbs,  so  that  the  common 
people  heard  him  gladly.  Paul  tells  us  himself  how 
he  preached  at  Corinth  and  Ephesus,  and  he  is  surely  a 
good  model  for  a  cultivated  man.  Look  at  Bunyan,  one 
of  the  most  eloquent  and  effective  preachers  of  his 
time,  how  plain,  how  simple,  how  earnest,  and  yet  how 
full  of  incident  and  illustration  were  his  discourses. 
Observe  President  Davies,  how  plain,  forcible,  earnest 
and  direct  were  his  sermons.  We  sacrifice  vivacity  and 
interest  to  a  vague  pedantic  notion  of  what  is  proper 
for  the  pulpit,  as  though  a  preacher  of  the  gospel  were 
lecturing  to  a  class  on  the  proprieties  of  rhetoric.  Is 
it  not  time  that  a  change  came  over  us,  and  that  a 
preacher    aimed    more  at  interesting  and   converting 


DELIVERY     OF    A    SERMON.  323 

men,  and  less  at  the  reputation  of  refinement  of  style, 
and  exquisiteness  of  propriety  ?  A  minister  once  said 
that  a  sermon  without  a  fault  would  spoil  a  revival. 
Are  not  such  sermons  one  reason  why  revivals  are  so 
rare  among  us  ? 


LI. 

DELIVERY  OP  A  SERMON. — THE  NATURAL  TONES  OF  EMOTION. — LENGTH 
OF  SERMONS. — ALL  THE  SERVICES  OF  WORSHIP  TO  BE  IN  HARMONY  WITH 
THE    SERMON. — FOPPERY. — TALKING   IN  THE  PULPIT. 

I  have  in  the  previous  papers  stated  the  principles 
on  which  a  sermon  is  to  be  constructed.  It  may,  how- 
ever, be  proper  to  remark,  by  way  of  explanation,  that 
it  is  by  no  means  to  be  supposed  that  a  minister  should 
never  preach  unless  he  has  had  time  to  think  out  a 
train  of  thought  such  as  I  have  suggested.  Frequently 
he  will  be  called  upon  in  haste,  and  sometimes,  with 
every  effort  he  can  make,  he  will  be  unable  to  satisfy 
himself.  In  such  cases  he  must  do  as  well  as  he  can, 
and  may  preach  as  usefully  as  after  long,  and,  in  his  own 
opinion,  successful  preparation.  We  are  called  upon  to  do 
precisely  as  well  as  the  providence  of  G-od  has  permitted 
to  us.  Having  done  this,  we  may  rest  contented.  The 
reason  for  offering  the  suggestions  contained  in  the  pre- 
vious paper  is,  that  we  may  know  what  is  required  in  a 
good  sermon,  that  we  may  attain  as  near  to  it  as  we  are 
able,  and  thus  guard  ourselves  against  that  unconnected- 
ness  of  discourse  which  renders  any  sermon  ineffective. 

When  a  sermon  is  prepared,  it  is  to  be  delivered.  It 
may  be  worth  while  to  offer  a  few  suggestions  on  the 


324  NATURAL    TONES    OF     EMOTION. 

subject  of  delivery.  It  is  a  common  remark,  that  preach- 
ers acquire  a  worse  delivery  than  any  other  men  who  ad- 
dress their  fellow-citizens  in  public.  How  far  this  is  just, 
it  may  be  hard  to  determine.  Suppose,  however,  a  lawyer 
at  the  bar  should  read  his  plea,  or  the  speaker  at  a  polit- 
ical meeting  should  read  his  speech,  just  as  ministers  read 
their  sermons,  would  they  be  at  all  endured  ?  Or,  sup- 
pose that,  in  an  ordinary  meeting  of  friends,  any  one 
should  attempt  to  converse  in  the  precise  tones  of  voice 
which  men  use  in  the  pulpit,  would  not  the  whole  com- 
pany stand  amazed  ?  When  men  preach  without  notes, 
it  is  not  commonly  as  bad,  but  here  there  is  frequently 
some  evil  habit  which  very  much  detracts  from  the  effect- 
iveness of  the  discourse.  One  speaks  so  rapidly  that  it  is 
difficult  to  follow  him,  another  drawls,  another  has  a 
solemn  ministerial  tone,  to  which  all  his  sentences  are 
subjected  ;  one  is  unmoved  when  uttering  the  most  sol- 
emn truth,  another  is  boisterous  from  beginning  to  end, 
and  as  much  excited  while  uttering  the  most  common 
remark,  as  in  delivering  the  most  solemn  announcement. 
Now  all  this  is  unfortunate.  Whoever  attempts  to  im- 
prove a  brother  minister,  should  pay  special  attention 
to  these  defects,  and  labor  assiduously  and  faithfully  to 
correct  them. 

The  great  defect  of  all  our  speaking,  is  the  want  of 
naturalness.  When  we  become  confined  to  written  dis- 
course, this  is  almost  inevitable.  Men  can  not  read  as 
they  speak.  The  excitement  of  thought  in  extemporary 
speaking  awakens  the  natural  tones  of  emotion,  and  it 
is  these  natural  tones  which  send  the  sentiment  home 
to  the  heart  of  the  hearer.  Any  one  must  be  impressed 
with   this  fact   who  attends  a  meeting  of  clergymen 


FOUNDATION     OF    GOOD     SPEAKING.         325 

during  an  interesting  debate.  There  is  no  lack  of 
speakers  on  such  occasions,  and  no  one  complains  that 
he  can  not  speak  without  notes.  It  is  also  remarkable 
that  they  all  speak  well,  for  they  speak  in  earnest,  and 
they  speak  naturally.  We  have  sometimes  thought,  if 
these  very  brethren  would  speak  in  the  same  manner 
from  the  pulpit,  how  much  more  effective  preachers 
they  would  become.  In  the  pulpit  we  tend  to  a  solemn 
monotony,  which  is  very  grave,  very  proper,  very  minis- 
terial, but  it  is  very  wearisome  to  the  vocal  organs  of 
the  speaker,  and  to  the  ear  of  the  hearer,  and  its  tend- 
ency is  decidedly  soporific.  We  frequently  hear  a  dis- 
course delivered  even  with  a  good  deal  of  earnestness, 
when  not  a  single  word  has  been  uttered  in  a  natural 
tone  of  the  voice. 

The  tones  which  lie  at  the  foundation  of  all  good 
speaking,  are  the  tones  of  earnest  conversation.  Here 
we  never  drawl,  or  fall  into  tone,  or  sing-song,  but  speak 
out  what  we  mean,  with  the  pauses  and  emphases  which 
most  readily  convey  the  sense,  modifying  every  sen- 
tence by  our  own  feelings  and  the  impression  which  we 
desire  to  produce  upon  the  hearer.  This  is  the  basis  of 
all  good  speaking.  If  a  man  could  carry  these  tones 
into  the  pulpit,  rendering  them  somewhat  more  grave, 
as  becomes  the  solemnity  of  the  subject,  speaking  more 
slowly,  as  he  must  do  if  he  would  be  heard  by  a  large 
assembly,  abating  somewhat  of  the  suddenness  of  tran- 
sition, and  rising,  when  the  occasion  demands  it,  to  an 
impassioned  and  sustained  earnestness,  he  could  not 
fail  to  be  a  most  attractive  preacher.  This,  then,  should 
be  the  great  object  of  a  preacher,  to  address  an  assem- 
bly in  the  tones  and  the  manner  which  he  would  use  in 


326    AIMING  AT  IMMEDIATE  EFFECT. 

earnest  conversation.  If  we  can  only  attain  this  excel- 
lence, every  other  will  follow  as  a  matter  of  course.  If 
he  once  learns  to  stand  up  before  an  audience,  and 
speak  to  them  freely,  without  embarrassment  on  the  one 
hand,  or  pompousness  on  the  other,  simply  as  any  man 
might  rise  and  address  his  fellow-men  on  a  subject  of 
importance,  he  may  proceed  from  this  to  the  highest 
efforts  of  eloquence,  or  at  least  to  as  high  efforts  as  have 
been  granted  to  his  particular  endowment.  In  order  to 
impressiveness  of  delivery,  however,  it  is  essential  that 
a  man  aim  at  immediate  effect.  No  man  can  be  elo- 
quent if  he  be  affirming  truth  which  may  be  of  use 
some  ten  years  hence.  He  thus  excludes  all  use  of  the 
emotions,  for  there  is  nothing  for  the  emotion  to  do. 
His  discourse  becomes  a  mere  abstract  discussion,  ad- 
dressed to  the  intellect,  and  having  no  bearing  on  pres- 
ent action.  When  Demosthenes  closed  one  of  his  ora- 
tions, the  whole  audience  burst  into  a  unanimous  shout, 
uttering  simultaneously  the  words,  "Let  us  march 
against  Philip."  If  he  had  contented  himself  with  dis- 
cussing matters  and  things  in  general,  telling  them 
what  might  be  necessary  to  be  done  sometime  or  other, 
they  would  have  gone  away  quietly,  remarking  upon 
the  beauty  of  his  sentences,  and  the  melody  of  his 
voice,  and  have  complimented  him  upon  "  the  success  of 
his  effort."  Three  days  afterward,  hardly  any  man  in 
Athens  would  have  been  able  to  give  an  intelligent 
account  of  his  discourse. 

A  word  may  be  said  respecting  the  length  of  ser- 
mons. Cecil  remarks  that  a  written  sermon  should  not 
exceed  thirty  or  thirty-five,  and  an  unwritten  sermon 
forty-five  minutes.     This  is  probably  a  judicious  direc- 


OF    UNITY     IN     PUBLIC    WORSHIP.  327 

tion.  As  sermons  are  of  frequent  occurrence,  and  as  they 
had  better  he  confined  to  a  single  topic,  or  to  a  phase  of 
a  topic,  the  length  of  time  which  they  occupy  may  profit- 
ably be  confined  within  these  limits.  It  is  of  small  benefit 
to  an  audience  to  be  wearied  with  the  length  of  a  sermon. 
A  preacher  should  always  bear  this  in  mind,  and  by  no 
means  continue  his  discourse  after  his  hearers  have  lost 
the  power  of  attention.  Sinners  are  rarely  converted 
or  saints  edified,  when  they  are  half  asleep. 

The  nature  of  the  sermon  governs  all  the  other  exer- 
cises of  public  worship.  The  object  of  the  preacher  is 
to  produce  a  single  impression.  We  all  know  how  diffi- 
cult it  is  to  fix  religious  truth  in  the  mind  of  man, 
especially  when  the  reception  of  that  truth  imposes  the 
necessity  of  corresponding  action.  We  all  know  how 
easily  the  mind  is  diverted  from  the  subject  of  discourse 
to  every  passing  trifle,  how  soon  a  train  of  association 
arises  and  leads  the  mind  far  away  from  the  words  which 
are  falling  upon  the  ear.  Now,  of  this  the  preacher 
should  be  aware.  He  should  have  every  other  part  of 
the  service  so  ordered  as  to  cooperate  with  the  sermon 
in  producing  one  effect ;  and  every  source  of  distraction 
should  be  carefully  avoided. 

If  we  adhere  to  these  principles,  we  shall  of  course 
select  such  Scriptures  for  reading  as  are  conducive  to 
the  main  design.  The  hymns  should  prepare  the  mind 
for  the  subject  that  is  to  follow.  The  tunes  should 
express  the  emotion  uttered  in  the  hymns.  For  this 
purpose  the  old  hymns,  enriched  by  innumerable  solemn 
associations,  are  greatly  to  be  preferred.  The  more  di- 
rectly every  thing  bears  upon  the  point  to  be  attained, 
the  greater  will  be  the  effect.     And  on  the  contrary, 


328  CONDUCT    OF     A    MINISTER 

every  thing  is  to  be  avoided  which  would  lead  the  mind 
of  the  audience  in  a  different,  especially  an  opposite 
direction.  Music  which  expresses  no  sentiment,  but 
only  exhibits  the  skill  of  the  performer,  especially  music 
that  awakens  associations  of  the  opera  or  theater,  is 
sufficient  to  destroy  the  effect  of  the  most  solemn  dis- 
course, if,  indeed,  solemn  discourses  are  ever  found  in 
such  company.  Notices,  announcements  of  intention 
of  marriage,  etc.,  etc.,  if  they  must  be  made  a  part  of 
the  service  of  God,  should  be  put  as  far  out  of  the  way 
as  possible,  that  they  may  not  interfere  with  the  unity 
of  design  which  should  govern  a  religious  service. 

I  hope  I  may  mention  without  offense  that  the  con- 
duct of  a  minister  in  the  house  of  God  is  of  more 
importance  than  is  commonly  supposed.  There  is  no 
holiness  conferred  by  licensure  or  ordination.  A  min- 
ister is  just  as  frail  and  erring  a  man  as  any  of  his 
brethren.  If  he  attempts  to  separate  himself  from 
them  by  manner  or  address,  by  wearing  any  particular 
garb  which  shall  create  an  artificial  reverence  for  him 
or  his  office,  he  is  welcome  to  all  that  he  gains  by  it. 
But  while  this  is  so,  it  is  yet  to  be  remembered  that  the 
business  of  a  minister  is  one  of  passing  solemnity.  No 
man  should  presume  to  address  men  on  the  subject  of 
their  interests  for  eternity  without  feeling  deeply  and 
earnestly  the  momentous  nature  of  the  truth  which  he 
discusses.  This  state  of  mind  will  give  to  his  whole 
demeanor  an  aspect  of  simplicity  and  sobriety  which 
becomes  him  as  an  ambassador  of  Christ.  He  will 
sedulously  avoid  all  tricks  and  awkwardnesses  which 
would  detract  from  the  effect  of  his  message.  His 
dress,  like  that  of  any  other  well-bred  man,  will  be  such 


IN     THE    HOUSE     OF     GOD.  329 

that  no  one  would  be  tempted  to  remark  upon  it.  It 
has  been  well  said  that  no  one  is  well-dressed  if  his 
dress  attracts  notice,  and  the  remark  is  specially  true 
of  a  minister.  Foppery  of  every  kind,  whether  dis- 
played in  extreme  care  or  in  extreme  negligence,  is 
always  to  be  avoided.  Either  of  them  shows  that  a 
man  wishes  to  attract  attention  to  his  person.  A  sus- 
picion of  this  kind  detracts  immeasurably  from  the 
usefulness  of  a  minister. 

There  is  another  practice  to  which  I  regret  to  refer. 
It  is  the  habit  of  talking  in  the  pulpit  when  two  or 
more  ministers  occupy  it  together.  We  frequently  see 
two  or  three  ministers  engaged  in  earnest  and  appar- 
ently trivial  conversation  before  the  services  commence, 
and  in  the  intervals  of  singing.  They  appear  to  be 
looking  together  over  the  audience,  and  making  re- 
marks upon  it,  or  upon  some  particular  person  or  per- 
sons whom  they  discover  in  the  midst  of  it.  Or,  it  may 
be  that  after  the  sermon  they  are  talking  of  the  dis- 
course. Now  what  a  tempest  of  righteous  indignation 
would  it  arouse  in  the  bosom  of  a  minister,  if  his  people 
should  act  thus  in  the  house  of  God.  But  I  would  ask, 
with  all  deference,  what  distinction  is  to  be  made  here 
between  the  minister  and  his  people  ?  Is  he  not  at 
least  as  strongly  bound  to  show  reverence  in  the  house 
of  God  as  those  to  whom  he  ministers  ?  Is  not  the 
law  for  one  precisely  the  law  for  the  other  ?  Nothing 
detracts  more  effectually  from  the  impression  of  a  ser- 
mon, than  any  thing  which  betokens  levity  in  the  man 
who  has  delivered  it. 


830  WEEK-DAY     SEKVICES: 


III. 

WEEK-DAT    SERVICES. — LECTURE   OR    CONFERENCE   MEETINGS. — PASTORAL 
VISITS. — CONVERSATION  ON  RELIGION. — CONCLUSION. 

I  have  thus  far  considered  the  services  of  the  Sab- 
bath. A  few  more  remarks,  on  some  other  duties  of  a 
minister,  will  complete  the  suggestions  which  I  propose 
to  offer  on  the  present  subject. 

The  other  duties  of  a  minister,  in  the  way  of  public 
service,  appertain  to  week-day  evening,  and  conference 
meetings. 

In  most  churches  there  is  an  evening  service  once  in 
the  week,  which  is  either  occupied  by  the  minister  in  a 
familiar  discourse,  or  by  the  brethren  for  conference  and 
prayer.  Sometimes  both  are  united,  the  minister  occu- 
pying a  part,  and  the  brethren  the  remainder  of  the  time. 

These  meetings  are  of  great  importance  to  the  spirit- 
ual prosperity  of  the  church.  Christians  are  prone  to 
lose  the  impression  of  one  Sabbath  before  the  next 
Sabbath  arrives.  An  intermediate  meeting  of  some 
sort  is  useful  to  break  the  hold  of  the  world  upon  the 
heart,  and  turn  the  thoughts  upon  God  and  eternity. 
Such  meetings  should  by  all  means  be  encouraged,  and 
they  will  be  found  to  have  great  effect  upon  the  soul 
of  the  believer. 

The  preaching,  on  such  occasions,  may  be  more  fa- 
miliar than  on  the  Sabbath.  The  audience  is  com- 
posed of  men  and  women  who  have  turned  aside  from 
the  pressure  of  worldly  business  for  the  sake  of  spiritual 
refreshment.  They  need  it,  and  they  should  have  it. 
Dry  discussion  aud  learned  interpretation  are  here  out 


THEIR     DESIGN    AND    ADVANTAGE.         331 

of  place.  Practical  or  experimental  truth  is  far  more 
apposite.  Something  is  needed  which  shall  enable  the 
man,  with  a  deeper  sense  of  Christian  obligation,  and  a 
firmer  hold  upon  Christian  hope,  to  enter  anew  upon 
the  cares  of  every-day  life.  He  who  will  devote  him- 
self to  furnishing  this  refreshment  to  pilgrims  on  the 
way  to  Zion,  will  not  lose  his  reward. 

Meetings  for  prayer  and  conference  have  a  similar 
effect.  The  gospel  requires  that  a  Christian  should  be 
not  only  a  receiver,  but  a  dispenser  of  spiritual  benefits. 
By  watering  others  he  is  also  watered  himself.  By  un- 
folding those  views  of  truth  which  at  the  present  most 
deeply  affect  his  own  mind,  he  himself  becomes  more 
strongly  impressed  by  them  ;  new  trains  of  devotion 
are  awakened  in  the  minds  of  others,  and  a  community 
of  feeling  is  created  in  the  members  of  a  church.  In 
this  manner,  also,  the  gifts  of  a  church  are  called  into 
active  exercise,  and  those  who  have  any  talent  for  pub- 
lic address  are  readily  discovered.  Such  meetings  as 
these  are  the  nurseries  of  the  ministry. 

Only  a  day  or  two  since  I  received  a  letter  on  this 
subject  from  a  pious  and  efficient  layman,  whose  praise 
is  in  all  the  churches,  and  who  has  been  honored  as  the 
means  of  the  conversion  of  sinners  beyond  most  clergy- 
men. The  letter  is  so  apposite  to  the  matter  in  hand 
that  I  can  not  resist  the  temptation  to  transcribe  a  part 
of  it  :  "  When,  as  is  too  generally  the  case,  the  prayer 
and  conference  and  covenant  meetings  are  neglected,  I 
find  that  the  ministers  too  often  either  pay  no  attention 
to  these  meetings,  or,  if  they  attend  them,  they  occupy 
all  the  time,  and  prevent  laymen,  especially  young  ones, 
from  participating  in  them.     It  is  with  me  a  most  la- 


332     COMING  BEFORE  THE  CHURCH. 

mentable  fact  that  a  very  large  portion  of  the  male  mem- 
bership sinfully  refrain  from  ever  opening  their  lips  in 
any  sort  of  religious  service.  We  have  in  all  our  weekly 
papers  glowing  accounts  of  the  number  added  by  baptism 
to  our  churches,  and  I  can  rejoice  in  this,  but  a  long  ex- 
perience has  taught  me  that  a  great  want  exists  in  the 
general  practice  of  our  churches.  In  thousands  of  in- 
stances the  whole  of  a  Christian  profession  amounts 
simply  to  this  :  an  individual  is  found  witting  to  join 
the  church,  and  is  introduced  by  the  pastor,  perhaps 
with  the  consent  of  the  deacons.  A  very  few  stereo- 
typed leading  questions  are  asked  only  by  the  pastor, 
with  a  whispered  yes  or  no  in  reply  to  them,  a  listless 
non-negative  vote,  the  baptism,  the  right  hand  of  fel- 
lowship, a  seat  at  the  Lord's  Table,  the  name  recorded 
on  the  church  book — and  they  are  in  the  church,  too 
often  on  the  shelf.  The  work  seems  now  completed, 
while  in  fact  it  is  only  the  enlistment  :  the  labor  and 
the  fighting  have  hardly  begun  yet.  They  have  no  posi- 
tive specific  duties  assigned  to  them  ;  no  one  to  mark 
their  progress  or  take  note  of  their  delinquencies  if 
they  fail  ;  no  regular  plan  of  operations  to  employ 
the  tongue,  the  hand,  and  the  heart  of  every  member. 
The  Bible  is  plain  enough — '  They  that  feared  the  Lord 
spake  often  one  to  another,'  l  exhorting  one  another,' 
'  speaking  to  yourselves' — but  we  fail  in  the  practice  of 
these  duties.  Ministers  fail  in  fostering  these  duties, 
and  then  often  complain  that  their  preaching  is  power- 
less, without  seeing  and  feeling  that  the  iron  must  be 
heated  before  you  can  work  it,  that  a  religious  atmos- 
phere, by  prayerful,  active  duty  among  all  the  member- 
ship, must  be  kept  up,  or  nothing  can  be  effectually 


PASTORAL    VISITING.  333 

done.  Our  Methodist  brethren  have  their  weekly  class- 
meetings,  for  conference  and  contributions  both,  and 
these,  I  feel  assured,  are  the  sources  and  ground-work 
of  the  immense  increase  of  that  denomination,  now 
largely  ahead  of  us,  though  we  had  a  century  or  more 
the  start  of  them.  Their  class-meetings  '  keep  them  all 
at  it,  and  always  at  it.'  Here  every  absentee  is  noted 
and  inquired  for,  and  not  one  present  can  be  a  mute- 
tongued  Christian.  All  participate,  and  every  warm- 
hearted real  Christian  enjoys  it,  and  here  all  the  talent 
for  usefulness  possessed  by  every  member  must  be 
brought  out  and  duly  appreciated."  These  are  the 
words  of  a  lay  brother,  whose  opportunities  for  observa- 
tion have  been  as  large,  whose  labors  have  been  as 
abundant,  and  whose  sacrifices  for  the  cause  of  Christ 
have  been  as  great,  as  those  of  any  Christian  of  my  ac- 
quaintance, at  whose  feet  I  would  willingly  sit  for  coun- 
sel. I  hope  they  will  be  duly  pondered  by  all  my  read- 
ers. If  ever  we  mean  to  do  our  duty  in  the  conversion 
of  the  world,  we  must  be  "  all  at  it,  and  always  at  it." 
Every  brother  must  do  his  part  of  the  labor,  and  then 
the  house  of  the  Lord  will  be  builded. 

It  may  not  be  amiss  to  add  a  word  on  the  subject  of 
pastoral  visiting,  a  duty  which  is  in  danger  of  being  al- 
most forgotten.  When  I  say  pastoral  visiting,  I  do  not 
mean  merely  ceremonial  visiting,  calling  two  or  three 
times  a  year  on  all  the  members  of  the  congregation  to 
inquire  after  their  health,  and  talk  over  the  events  of  the 
day,  and  thus  keep  up  a  personal  acquaintance  with 
our  hearers.  This  is  not  without  its  important  uses, 
and  hundreds  of  ministers,  from  the  want  of  it,  are  al- 
most strangers  to  their  people  ;  their  people  lose  all 


334       SUGGESTIONS  RESPECTING 

personal  interest  in  them  ;  their  preaching  wants  the 
directness  which  arises  from  the  speaking  of  friend  to 
friend,  and  some  new  attraction  draws  away  now  one 
and  then  another  of  their  congregation. 

I  do  not,  however,  refer  to  this  form  of  visiting,  hut 
to  something  more.  By  pastoral  visiting,  I  do  not  mean 
merely  visiting  in  the  manner  I  have  suggested,  hut 
visiting  as  often  as  practicable  every  individual  of  the 
congregation,  for  the  purpose  of  personal  religious  con- 
versation. In  such  visiting,  the  pastor  should  make  it 
his  business  to  enter  into  the  religious  condition  of 
every  individual.  With  the  Christian  he  should  con- 
verse on  the  evidences  of  personal  piety,  the  motives  to 
a  holy  life,  the  value  of  souls,  and  the  importance  of  a 
life  of  entire  consecration  of  ourselves  to  Christ.  He 
should  warn  the  believer  against  the  allurements  of  the 
world,  and  ascertain,  as  far  as  may  be  possible,  his  indi- 
vidual state  in  the  sight  of  God.  Frequently  he  will 
find  the  pious  laboring  under  doubts  and  discourage- 
ments— these  he  should  seek  to  remove.  Sometimes 
they  are  in  sorrow  and  bereavement,  in  need  of  the  con- 
solations of  the  gospel — these  consolations  he  will  de- 
light to  administer.  In  sickness  he  will  be  their  com- 
forter, and  in  the  hour  of  death  their  dearest  friend. 
He  will  pay  particular  attention  to  the  children  of 
every  family,  calling  every  one  of  them  to  early  repent- 
ance, and  pressing  home  upon  each  one  the  gracious 
offer  of  mercy  through  the  blood  of  the  cross.  Such 
conversations  they  will  never  forget,  and  as  they  grow 
up  they  will  look  upon  their  pastor  as  their  best  coun- 
selor and  the  special  well-wisher  of  their  souls.  No 
words  will  fall  with  such  weight  on  their  ear  as  his,  and 
nothing  can  ever  allure  them  away  from  his  ministra- 


PASTORAL     VISITING.  335 

tions.  To  the  worldly  and  unrenewed  in  heart,  he  will 
kindly  and  yet  faithfully  speak  of  the  vanity  of  the 
world,  the  hollowness  of  its  pleasures,  and  the  treachery 
of  its  promises,  and  will  urge  them,  without  delay,  to 
seek  for  an  interest  in  Christ.  When  he  has  preached 
with  peculiar  solemnity,  he  will  especially  follow  up 
the  sermon  with  such  conversation,  addressed  to  those 
who  seemed  to  be  at  all  impressed  on  the  Sabbath.  He 
will  thus  attempt  to  fix  in  the  mind  the  truth  which  he 
has  publicly  delivered,  and  foster  every  impulse  which 
the  Holy  Spirit  has  given  to  the  conscience  of  his  hear- 
ers. Every  one  of  his  congregation  will  be  assured, 
from  his  own  personal  knowledge,  that  the  great  object 
of  the  minister  is  the  salvation  of  his  soul ;  he  will  hear 
him  with  tenfold  interest,  and  cleave  to  him  with  un- 
dying affection.  The  preaching  of  the  Sabbath  is  a 
paid  service,  a  professional  performance  ;  but  here,  of 
his  own  accord,  as  a  friend  who  loves  his  soul,  the  min- 
ister seeks  to  save  him  from  the  misery  of  a  lost  eternity. 
One  of  the  old  ministers  of  Boston  used  to  say,  that  on 
the  Sabbath  his  people  were  like  a  row  of  empty  bot- 
tles ;  he  passed  along,  and  with  a  sponge  dashed  water 
upon  them,  and  here  and  there  a  few  drops  entered  the 
bottle.  AYhen  he  visited  them  for  personal  conversa- 
tion, he  took  up  each  bottle  by  the  neck,  and  poured 
the  water  into  it  from  his  pitcher. 

Nor  is  this  all.  Like  priest  like  people.  If  a  minis- 
ter does  not  cultivate  the  habit  cf  conversing  individu- 
ally with  his  people  on  personal  religion,  they  will  not 
converse  with  each  other,  or  with  men  of  the  world,  on 
this  subject.  Religious  conversation  will  grow  out  of 
date,  and  a  company  of  the  disciples  of  Christ  will  meet 
and  converse  on  every  trifling  event,  without  uttering  a 


336  CONCLUDING    REMARKS. 

word  on  the  great  salvation.  If,  however,  the  minister 
makes  the  work  of  saving  souls  his  great  business,  in 
season  and  out  of  season,  his  people  will  catch  his  spirit, 
they  will  speak  often  one  to  another,  and  words  of  re- 
ligious warning,  expostulation,  and  encouragement  will 
be  heard  in  the  office,  the  sick  chamber,  the  counting- 
room,  and  the  workshop.  The  disciples  of  Christ  will 
be  the  salt  of  their  neighborhood,  from  them  will  be 
sounded  out  the  word  of  God,  and  multitudes  will  be 
added  to  them  of  such  as  shall  be  saved. 

I  have  thus  fulfilled  my  promise.  I  have  showed  the 
need  of  ministers  in  our  denomination,  the  manner  in 
which  the  number  of  ministers  is  to  be  increased  and 
their  efficacy  improved.  I  have,  moreover,  very  imper- 
fectly, as  I  am  aware,  endeavored  to  set  a  proper  ex- 
ample, by  doing  what  I  could  to  aid  the  improvement 
of  my  younger  brethren.  I  trust  that  this  example  will 
be  followed,  and  that  every  minister  of  Christ  will  do 
what  may  be  in  his  power  to  help  those  who  are  begin- 
ning to  labor  in  the  gospel.  We  must  work  all  to- 
gether, and  work  with  a  will,  if  we  love  the  cause  which 
Christ  has  committed  to  us.  Ministers  or  private  breth- 
ren, let  us  stand  in  our  lot,  and  give  up  ourselves,  with- 
out reserve,  to  the  service  to  which  God  hath  appointed 
us.     So  prays  your  brother  in  the  Lord. 


THE     END 


*A&r& 


*    I 


*£V^ 


v<* 


M* 


